daughter 392. 2. 416. 2. She marries Valentinianus Placidus 392. 2. 416. 2. After Valentinian's death she marries Maximus 428. 2. she calls Geizericus out of Africk ibid. Eudoxia Augusta her Silver Statue 365. 1. Eudoxius Bishop of Germanicia 254. 2. Seizes upon the Bishoprick of Antioch 271. 2. is deposed 280. 2. is ordained Bishop of Constantinople 282. 2. dyes 313. 2. Euelpis a Laick Preaches in the Church 102. 1. Eâ—eâ—hius a Bishop 311. 2. Eugenius sets up for a Tyrant in the West 350. 1. is slain 351. 1. Eulogius after Johannes is ordained Bishop of Alexandria 509. 2. 526. 1. Eumenes Bishop of Alexandria 51. 2. Eunomians don 't baptize into the Trinity but into the death of Christ. 350. 1. Eunomius Aëtius's Notary 271. 1. is made Bishop of Cyzicus 307. 1. writes Comments on Saint Paul's Epistle to the Romans ibid. Separates himself from Eudoxius 313. 1. Eunomius Bishop of Nicomedia contends with Anastasius Bishop of Nicaea about some Cities 447. 2. Eunuch to Queen Candace was the first that Preach'd the Gospel to the Ethiopians 16. 2. Eunus call'd also Cronion a Martyr at Alexandria 110. 2. Euâ—dius the first Bishop of Antioch after Saint Peter 40. 1. Euphemia the Martyr's Church at Chalcedon 356. 1. is described 422. 1 c. two Miracles performed there ibid. Euphemius after Fravita is ordained Bishop of Constantinople 462. 1. He is banished 465. 2. Euphrasius is ordained Bishop of Antioch 479. 1. He is buried in the Earth-quake at Antioch 479. 2. Euphronius a Presbyter born at Caesarea in Cappadocia 602. 2. Euphronius is ordained Bishop of Antioch 236. 2. Euprepiâ—s's Monastery near Antioch 406. 1. Eusebius a Deacon of the Alexandrian Church afterwards Bishop of Laodicea 124. 2. 136. 1. Eusebius Pamphilus Bishop of Caesarea his Letter to the Caesareans concerning the Nicene Synod 217. 2. c. He drew up a Draught of the Creed and proposed it to the Nicene Synod 218. 1. How he explains the term Homoöusios 218. 2. He wrote three books against Marcellus 258. 1. He was no Arian ibid. c. He wrote the History of the Church from the Apostles times to those of Constantine 472. 2. He made a Speech in the Nicene Synod in praise of Constantine 529. 1 2. He spake another Oration in the Palace to the Emperour Constantine on his Tricennalia ibid. and 622. 1. The Antiochians invite him to be their Bishop 599. 2. Constantine commends him for refusing that Bishoprick 602. 1. He recited an Oration before Constantine in the Palace 617. 1. He wrote against Porphyrius 302. 1. and Constantine's Life 209. 1. and 345. 2. Eusebius Emisenus 248. 2. Eusebius Bishop of Samosatâ— 304. 1. Eusebius Bishop of Nicomedia writes Letters to many Bishops in favour of Arius and his followers 211. 2. He is angry with Alexander Bishop of Alexandria 213. 2. He is translated to the Bishoprick of Constantinople 247. 2. He dyes 250. 2. Eusebius Provest of the Bed-chamber to the Emperour favoured the Arians 246. 1. He is put to death 287. 1. Eusebius Scholasticus Scholar to Troïlus the Sophist 357. 1. Eusebius Bishop of Vercella 271. 1. 289. 2. a defender of the true Faith 293. 2. Eusebius and Theognius subscribed to the Nicaene Creed but would not subscribe to the Anathematism 228. 2. being banished on that account they presented a penitentiary Libel to the Bishops 228 1. Eusebius Bishop of Dorylaeum accuses Eutyches 408. 1. His Libel presented to the Emperour against Dioscorus 423. 2 c. Eusebius Bishop of Ancyra was present at the second Ephesine Synod 424. 2. Eusebius a Writer of the Roman History from Augustus to the death of the Emperour Carus 513. 2. Eustathius Bishop of Antioch ordains Evagrius Bishop of Constantinople 313. 2. He is banished by Valens 314. 1. Eustathius Bishop of Antioch accuses Eusebius Bishop of Caesarea 235. 2. He is deposed in the Synod at Antioch ibid. He is accused by Cyrus Bishop of Beraea ibid. Eustathius Bishop of Antioch finds fault with Origen 362. 1. Eustathius Bishop of Sebastia 278. 2. is suspended from Communion 280. 2. He is deposed in the Constantinopolitan Synod 282. 1 c. Eustathius Epiphaniensis a writer of History 514. 1. He closes his History on the 12 th year of the Emperour Anastasius 470. 1. Eustathius Bishop of Berytus wrote a Letter to Johannes a Bishop concerning the affairs transacted in the Chalcedon Synod 421. 2. He was present at the second Ephesine Synod 424. 2. Eustochius Bishop of Jerusalem 493. 1. He succeeded Macarius 495. 1. He drove the Origenists out of the New Laura 495. 2. Eutychius a Bishop 280. 2. Eutyches 408. 1. Eutychianus Bishop of Rome 135. 2. Eutychianus a Novatian Monk 226. 2. His Miracles ibid. Eutychian Hereticks have corrupted many books of the Ancient Fathers and have fathered many of Apollinaris's Books on Athanasius Gregory Thaumaturgus and Julius 466. 2. Eutychius disciple to Eunomius coyn's a new Opinion 350. 1. Eutychius after Menas is ordained Bishop of Constantinople 495. 1. He had before been Apocrisarius to the Bishop of Amaâ—ia 496. 1. He is ejected out of his See 497. 2. He is restored 509. 2. Eutropius Praefect of the Imperial Bed-chamber 355. 1. the first and the onely Eunuch that was ever made Consul ibid. Euzoïus is made Bishop of Antioch 283. 1. is sent to Alexandria 316. 1. He dyes 327. 1. F. FAbian Bishop of Rome 106. 1. Fabius Bishop of Antioch 108. 2. Fadus Procurator of Judaea 20. 2. Familiar-spirits or paredri 52. 2. Famine takes away bashfulness 33. 1. Fate and Fortune empty names onely 639. 2. 641. 1. Faustus Eusebius and Chaeremon Deacons of the Alexandrian Church 122. 1. Faustus a Martyr under Diocletian 124. 2. Feast of Our Lord's Ascension 383. 2. Feast of Our Lord's Nativity 365. 2. Felix Procurator of Judaea 25. 2. Felix Bishop of Rome 135. 2. Felix from being a Deacon is ordained Bishop of Rome 275. 2. Felix the Pope successour to Simplicius sends a Deposition to Acacius 459. 1. Acacius did not acknowledge that deposition 459. 2. He sends Vitalis and Misenus Legates to Zeno Augustus ibid. Festus Procurator of Judaea 26. 2. Firmilianus Bishop of Caesarea in Cappadocia 105. 2. 116. 1. 118. 1. Firmilianus President of Palestine 163. 2. is beheaded 169. 1. Firmus Bishop of Caesarea in Capadocia 394. 2. Flaccillus or Placitus Bishop of Antioch 248. 1. Flavianus President of Palestine 154. 1. Flavianus is ordained Bishop of Antioch 334. 2. a difference amongst the Bishops on account of his Ordination 336. 2. He appeases the anger of Theophilus of Alexandria 338. 2. Flavianus after the death of Proclus is ordained Bishop of Constantinople 408. 1. He condemns Eutyches in a Synod assembled at Constantinople ibid. Flavianus is ordained Palladius's successour in the Bishoprick of Antioch 462. 2. He is ejected by the Emperour Anastasius 465. 2. He is banished to Petrae a Town in Palestine 467. 1 2. Florentius Bishop of Sardis 442. 1. Florinus a Presbyter of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was amongst the Alexandrians 375. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decurions 576. 1. Polycarp whether he came to Rome on account of the controversie concerning Easter 88. 2. In what year he came to Rome ibid. The day of his Martyrdom 60. â— Porphyrius why called Malchus and Bataneotes 100. when he lived ibid. Potamius Bishop of Lysbone was banished together with Hosius 268. 1. Power or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used but concerning the Greater Judges 536. 1. Praefects of the Praetorium and the other Judges prefixed the Emperours Letters before their own Edicts 179. 1. Praefects of the Praetorium had the title of Clarissimi in Constantine's time 587. 2. 606. 2. Praefecture of the Praetorium was the highest of all dignities 47â— 1. it had two Chests 475. 1. also Numerarii of Gold 471. 1. Praenetum the name of a Town variously written 364. 2. Praepositi Laborum or rather Laboru that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Laborum 554. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 41. 2. Presbyters performed the publick prayers together with the Bishop 410. 2. Presbyters were not ordained without the consent of the Clergy and people 114. 1. Presbyters were termed Priests of the second Order 191. 2. 194. 2 c. Presbyter whom Constantia at her death recommended to Constantine who he was 236. 2 243. 2. Praesens Numen present deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 2. Praesentes or Praesentales Milites present Milice who they were 477. 2. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Priscus Rhetor the Historian was a Thracian born at Panium a Town in Thracia 436. 1. a passage in Theophanes in mended ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct to cultivate 623. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Village at some distance from a City 123. 2. Proclus Chief of the Sect of the Cataphrygians 29. 2. Proconsul of Thracia 281. 1. Procopius two Martyrs of that name 157. 1. Procurators of the familia Gladiatoria or company of the Gladiatours 163. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 663. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propose the name of a person to be ordained 220. â— 603. 1. Prophetae so the High-priests amongst the Egyptians were termed 53. 1. Prophets that are true how to be distinguished from the false one 82. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live according to example 647. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proseuchae of the Jews 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take pains 405. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the changes of fortune ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence attention 457. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports 41. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be published it was a word which the Emperours added to their Laws 604. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publish an Edict 516. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief or first of the Presbyters 359. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Provost or Chief â—87 1. Psalmâ— or 〈◊〉 when first in use in the Church 23. 2. 90. â— Psalms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129. 2. Q. QUadratus Proconsul of Asia under whom Polycarp suffered Martyrdom in what year he bore the proconsulate 57. 2 c. Quadratus Bishop of Athens a different person from Quadratus the disciple of the Apostles 64. 1. Quaternions and Ternions 618. 2. Quirinius or Gyrenius when president of Syria â— 1. Quirus instead of Cyrus and Quinegius for Cynegius 466. 1. R. REcusatory-Libels wherein Patriarchs requested of the Emperour that they might have leave to relinquish their Bishopricks 479. 1. Regius Morbus to signifie the Leprosie 9â— 2. Religion of the Christians defined 658. 1. Rhetoricians were initiated by a certain rite 374. 2. the Rhetorician's Pallium ibid. and 389. 2. Rhossus or Rhosse a City of Cilicia 97. 1. Roman-Church their Liberality and Bounty towards the poor 118 â— Romans when they left off burning their dead 1â—6 â— Rufinus's Letter to Ursacius 108. 1. S. SAbaiarius a Nick-name given to Valens by the Citizens of Chalcedon 308. 1. Sabbaâ—um magnum or the Great Sabbath what it is 57. 2. Sabbath not kept as a fasting-day amongst the Romans in Lent 346. 1. nor in the Ember-weeks 348. 1. Sabellians Hereticks 119. 1. Sacerdotes Provinciae the Chief-priests of a Province 150. 1. 173. 1. Sacred Scripture a threefold difference of the books thereof 43. 1. Sacrifices of the Heathens were not totally abolished by Constantine 613. 2. Schismaticks returning to the Church were more kindly received than Hereticks 604. 2. Scholastici Advocates 357. 1. Scholia what meant by that word 62. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it means 105. 1. Scribes amongst the Jews were the Keepers and Expounders of the Law 35. â— c. Scythae so the Greeks call them whom the Latines tâ—rm Goths 578. 1. 607. 2. Secretum what it was 134. 1. Secular Judges who were present at a Council when criminal matters were under debate pronounced sentence but in a matter of faith they concerned not themselves 424. 1. 439. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to calumniate or extort 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chappell wherein was the Tomb of a Martyr 422. 2. Selâ—ucus was called Nicaror not Nicanor 505. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excepta excerptions 440. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 84. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Origen ought in Latine to be termed Excepta not excerpta 440. 1. Senate for an house or court 366. 2. Septuagint Translation when made 78. 1. whether they translated all the books of Scripture ibid. and whether in separate cells ibid. Serapis in what manner worshipped by the Egyptian Priests 340. 1 2. why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. His Temple when demolished ibid. Serdican-Council how many Bishops present at it 257. 1. 〈◊〉 a passage in him mended 407. 2. 〈◊〉 Augustus was called also Serpentius or Serpentinus 429. 1. Showes amongst the Romans were ordinary and extraordinary 72. 1. Sibylls whether they foretold things by divine inspiration 652. 2 c. Signes of the Zodiack were by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 1. Silentiarii who they were 432. 1. Simon Magus's death when it hapned 22. 1. Sirmium three Synods there and their three Draughts of the Creed 266. 2. Sirmium-Synods in what years convened ibid. and 269. 1. Sitting the usual posture of mourners amongst the Jews 20. 2. Socrates seems to have been a Novatianist 367. 2. whether he was a Novatianist 277. 1. Son of God was by antient Divines termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 645. 2. He is termed The Middle between the Father and things created 683. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Solomon's Book of Proverbs was called 64. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hands on or ordain 114. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sepulchral Monuments 2â— 1. 28. 2. Stephen the Deacon on what year he suffered Martyrdom 15. â— Stephen the Pope whether he
and Savil. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For Letters c. The Letters about Easter are meant here The Acts of this Synod of Caesarea are extant in Bede in his book concerning the vernal Equinox which some look upon to be Spurious but I think they are in no wise to be despised Baronius accounted them to be genuine Vales. a The chapters of this fifth book were even in our M. S. Copies very much disordered but we have put them into due order from the authority of Rufinus with whom agrees the Kings and the Maz. and Fuk. M. SS For those copies begin the chapter at these words with this Title How many Monuments c. but they call it chap. 28. when as 't is truly the 26 as appears from the Index of the chapters prefixt before the Book The cause of the mistake was that the Titles of the former chapters were set down twice in the foresaid Copies through the negligence of the Transcribers Vales. b The reading in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius thinks it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demonstration c Rufinus translates it dialogos dialogues Jerom renders it Tractatus Tracts It may be taken to signifie Sermons or Discourses to the people for in that sense our Eusebius takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his 6B chap. 1â— and in the 36 chap. of that book he calls Origens homilies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here does properly signifie internoscere ac distinguere i. e. to discern or distinguish The import of Eusebius's words is that those Writers which by some certain mark be was able to distinguish from heretical authours were Heraclitus Maximus c. Rufinus and Jerom instead of Heraclitus read Heraclius Our Historian does here relate first the Ecclesiastick Writers of that time whose names he knew afterwards he mentions those whose books were 〈◊〉 extant but their names were unknown Vales. b The Title of Maximus's Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concernâ—ng matter it was composed by way of Dialogue Eusebius quotes a most excellent piece of it in his last chap. of his 7 B. Preparat Evang. where he gives the Authour this Elogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Maximus a person in no wise obscure for his Christian life and conversation Wrote a seasonable piece entitled concerning matter Vales. c Eusebius does usually quote some passages out of those Authours works which he mentions So he did as we see out of Irenaeus Clemens Hegesippus Papias and others whenever he knew the time of the Authours Writing But in these Writers whom he mentions in this chapter Eusebius says he could not perform this because he could not certainly know the times they lived in but was in want of arguments and proofs thereof Vales. a Nicephorus B. 4. chap. 2â— says the name of this book the Authour whereof is unknown was The Little Labyrinth Photius in Biblioth chap. 48. relates that Caius was the Authour of this book and makes it not the same book with the Little Labyrinth But Theodoret B. 2. Heret Fabul confiâ—ms Nicephorus's opinion and mentions this very story of Theodotus the Tanner and Natalis the Bishop atteâ—ting he had taken it out of the book called Thâ— Little Labyrinth Vales. b Hence it appears that 't was an antient custom in the Church to compose Psalms and Hymns in honour of Christ. Pliny in his Epistle to Trajan mentions this usage amongst the Christians as we have already observed at B. 2. chap. 17. c Perhaps this person was that Caecilius Natalis who by a dispute of Octavius Januarius's before Minucius Faelix at Rome was converted to the Christian Faith as Minucius Faelix relates in his dialogue Indeed the name the time and the profession of this Person doe all agree to make this probable Vales. d The Maz. Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to be elected The Kings M. S. and Rob. Stephens read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to be called Vales. e Valesius says those stripes are meant here which Natalis had undergone for the confession of Christ Quas says he pro Christi confessione perâ—ulerat Indeed Natalis is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confessour at the beginning of this story and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Martyr or Witness but perhaps the Authour might mean here the stripes which the story says he received from the holy Angels f These are Logical terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a proposition as this if it be day there is light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an one as this either it is day or it is light See Diogen Laert. in Zenone Vales. g He speaks of the last advent of our Saviour which the Antient fathers usually speak of not as future but present Vales. h Galen wrote books concerning the forms of Syllogisms and concerning the whole systeme of Philosophy as appears from the catalogue of his works From this place 't is evident that Galen is a very antient Authour which may be collected not onely from the Testimony of this Writer but from many others who have made him contemporary with Aristotle Theophrastus and Plato See Alexander Aphrodis B. 8. Topic. at the beginning Vales. i Some call him Asclepiades but Nicephorus and Rufinus termâ— him Asclepiadotus A little after this instead of Apollonius we read Apollonides as did Rufinus and Nicephorus Vales. k S r Henry Savill in the margin of his M. S. had made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him Our other M. SS read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by them But the former reading is the best for the Authour speaks onely of Apollonides here affirming that he put forth two Editions of the sacred Scriptures the latter of which differ'd very much from the former Vales. l The following words Neither did they receive such Copies as these from those who were their instructours nor yet can they shew the Copies out of which they transcribed these things are wanting in the Kings M. S. I think them not very necessary but they are in the Maz. Med. and Fuk. M. SS and in Rufinus's version Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by or by reason of is here to be understood These Hereticks under a pretence of the Grace given by the Gospel rejected both the Law and the Prophets upon which account he calls their doctrine Lawless and Atheistical Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectisâ—imi i. e. the choicest 't is the nearest signification of the word but does not fully explain it for the word imports something more See Viger Idiot pag. 195. b 'T is a critical dispute whether the Greek word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Aspirate or a Tenuis some say 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 't
Souldiers him Christophorson also followes but I had rather translate it a file of men Some may perhaps think that these Souldiers were the Prefects Apparitours and other officers because they stood before the judgment seat but I rather think they were legionary Souldiers of that legion which kept Garison at Alexandria and were under the Command of the Emperours Deputy-Governour of Aegypt for at that time he who was the Emperour's Prefect in Aegypt had not onely power in Civil affaires but also in Military In the old Roman Martyrologie the birth-day of these Martyrs is set down on the 13 th of the Kalends of January Vales. o By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Subsellium i. e. the place on which the Criminals while they are examin'd by the Judge sate It is in some places call'd Ambon or Pulpitum Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates thus God thus triumphing by his Saints hence we may suppose he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson follow this translation of Rufinus but we must take notice and see whether Dionysius meanes not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think he does and therefore have so translated it Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here occurs is derived signifies one that looketh to another mans business and that has the charge of his affairs committed to his care a Herodotus mentions a mountain called Arabius which Ptolomy and others call Troicus Christophorson therefore does not well in calling it a mountain in Arabia 'T is a little after called Arabicus from its vicinity to Arabia Vales. b This place ought to be taken notice of for this one thing for of all the Writers which came to our hands there is none that I know of who is ancienter then Dionysius Alexandrinus that mentions the Saracens Indeed Ammianus Marcellinus says in his 14 th book that he mention'd the Saracens amongst the Acts of Prince Marcus So also says Spartianus in Nigro saying they were conquered by the Roman Souldiers Vales. c It was the opinion of the Ancient Fathers that Martyrs should be Christs Assessours and should judge the world together with him So says Eulogius Bishop of Alexandria in his 5 th book against the Novatians but Photius in his Biblioth reproves this Opinion Photius says that those words of S t Paul in the 1 Epistle to the Corinthians 6. 2. Know ye not that the Saints shall judge the world must not be understood as if the Saints were to be judges with Christ Paul says he onely meaneth thus that other men who had not lived so piously should by the Saints means he condemned As it is in the Gospel The men of Ninevie and the Queen of the South shall rise up in judgement against wicked men and condemn them Matth. 12. 41. Photius took this Exposition out of Chrysostome but Eulogius's Opinion seems the truer to me For if the Martyrs are now colleagues of Christ in his kingdom Why may not they be partakers of his judgment Moreover Christ expresly promised the Apostles That they should sit on twelve thrones judging the twelve tribes of Israel Matth. 19. 28. Vales. d This place must be rendred according to our translation though Langus and Christoph translate it as if the Martyrs admitted the Penitents into the Church which they could not doe being in bonds Moreover the Bishops onely had power of reconciling Penitents the Martyrs could onely intercede for them and write commendatory letters in their behalf though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred passively as in the 3 d Chap. of this 6 th book Vales. e Communion in the Church is twofold of Prayer and of the Sacraments that of the prayers was granted to Penitents after a certain time but the Communion of the body of Christ was not granted except to them who were reconcil'd after long time of repentance But Dionysius here means private Communion now that I call private Communion which was granted to any one by some private persons and not by the Bishop whose power and duty it was to grant it The thing these private persons granted was this these Martyrs and Confessours permitted penitents who desired their pitty and intercession to pray to God with them Vales. * That is the lapsed †That is the pure a Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretus significatur quid facto opus esset but the other Translatours in my Opinion turn it better by translating it thus Decernitur ab omnibus Vales. b Rufinus confounds and mixeth this Epistle with that which Eusebius afore mentioned for he owns but two Epistles of Cornelius Hieronymus in his book De Scriptoribus Ecclesiasticis reckons up four but Eusebius in this place gives us an account of three onely The first and the third seem as if Cornelius had writ them in Greek which may be proved by several Arguments for Eusebius quotes several things out of the third Epistle but does not in the least signifie that it was ever translated out of Latine into Greek which thing he always does as often as he quotes any Latine Authours Moreover in this very Chapter Eusebius signifies that the first Epistle was writ in Greek for speaking of it he adds that there was another Epistle of Cyprian annex'd to it which was written in Latine Which clause certainly he had not added had not Cornelius's Epistle been written in a contrary Language Vales. c Concerning this Maximus the Presbyter Urbanus and Sidonius Confessours how they deserted Novatianus and were converted to the Church see Cornelius the Pope's Epistle to Cyprian There was also at the same time another Maximus Presbyter of the Church of Rome whom Novatianus Imploy'd as Embassador to Cyprian into Africk together with Machâ—us and others Afterwards the Schismaticks made this Maximus a Bishop in Africk as Cyprian in his Epistle to Cornelius tells us Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to catch a man in the very act of Robbery whilest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things which he hath stolen are yet in his hands hence it signifies to being any plot robbery or any other wickedness to light to bewray or disclose Vigâ—r Idiâ—â— pag. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase here in the originall has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a proverbial speech in Greek and signifies ex insperato improvisâ— i. â— unlooks for or on a sudden See Erasm. Adâ—g pag. 46. Edit Fâ—obâ—â— f Theâ—dores in his 3 â— book of his Hâ—â—â—â—le Fabuâ— Chap. 5. wâ—â—tes that Novatus himself went into Italy to fetch thâ—se Bishops and when he with the Bishops upon their journey came into some town or other he forced them to Ordain him which those Bishops complain'd of when they came to Rome but this Epistle of Cornelius refutes that story of his Vales. g Goâ—â—â—â—ius 〈◊〉 this aâ—
Dorotheus's were Eunuchs and both the Emperour's favourites Vales. c The reading in the Maz. Med. Fuk. and Saâ— M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberaliter educatus he was very well educated Vales. d This is the same Anatolius if I mistake not that Eunapius mentions in the Life of Iamblichus where he says that Iamblichus was at first the Scholar of Anatolius who at that time was esteemed the best Philosopher next to Prophyrius This Anâ—tolius here spoken of by Eusebius lived in the same times Prophyrius did and according to Eusebius's Character he was a man well versed in all sorts of learning Vales. e The phrase in the original is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotelicae successionis of the Aristotelick Order Anatolius being an exellent Philosopher was requested by the Citizens of Alexandria to set up an Aristotelick School in imitation of the Platonick School long since erected at Athens The masters of Plato's School were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were promoted to that place by a publick decree This School had great annual revenues raised out of Estates which learned men left as legacies to this School which were hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In imitation of this School at Athens there was afterwards founded a Philosophical School at Alexandria of which that most excellent Philosopher Hierocles was master See Damascius in vitâ Isidor pag. 1058 c. Vales. f This Siege of the Bruchium was in Aurelianus's time as we find asserted in the end of B. 22. of Amm. Marcell Eusebius in his Chronicle says it happened on the 2 d year of Claudius for which Scaliger reproves and corrects Eusebius relying on the authority of Marcell But I had rather follow our Authours opinion here For that Eusebius mentioned in this chap. and Anatolius were still at Alexandria and could not possibly travel to Antioch till the siege was raised But Eusebius we see went to the Synod of Antioch which as before we proved was in the second year of Claudius And intending to return from Antioch he was detained by the Laodiceans and made Bishop of that place But if we say that the Bruchium was not taken till Aurelianus's Reign how could Eusebius who was at the siege go towards that Synod and be made Bishop of Laodicea Vales. g Whilest Claudius warred against the Barbarians Zenobia sent Zabda lier Captain who by the assistance of Timogenes an Aegyptian seized upon Aegypt and put a Garrison into Alexandria but Probus the Roman General with some assistance of the Aegyptians who did not affect the Syrians of Palmyra who kept the Garrison forced them out thence as Pollia in the Life of Claudius and Zosimus record And this I think was the time when the Bruchium was besieged by the Romans Vales. Martinius thinks that this Bruchium here mentioned as a part of Alexandria and in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that which the Romans call the forum frumentarium or Corn-market it being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annonae praefectus and that compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tritici curam haâ—â—o to have the charge of the wheat See Martin Lexicon Philolog in the word Bruchion h Christoph. renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used Congerere to lay up Corn but it must here be rendred quite contrary to give out or measure out corn sparingly which was customary in famines and in sieges Vales. i Hieronymus in his Chronicle says that this siege of the Bruchium lasted several years Vales. k These words ought to be separated from the Text of Eusebius as we have here done in the Translation For they are a Title as it were which noteth that the fragment following is out of another Authour Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words being imperfect and unintelligible there must of necessity be something understood Christoph. conjectures that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter is to be understood but that is absurd for the feast of Easter does never fall on the New-moon of the first moneth I rather think we ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative reckon the New-moon c. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term which occurs here does properly signifie Carceres the place whence the horse-races were begun Anatolius therefore calls the first Dodecatemorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because from that as it were from the original and sourse thereof the course of the Planets should begin Vales. The translation of this Canon of Anatolius's will be scarce understood by the unlearned Reader because so many terms of Art occur in it The Learned Reader that is desirous of farther satisfaction herein may consult Petavius's notes on Epiphan p. 188 c. and Aegydius Bucherius De Doctrinâ Temporum pag. 440 Edit Antvâ—rp 1634. n That is from that segment for although the reading in the Greek Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is to be corrected thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segment so Petavius corrected it in his notes upon Epiphanius pag. 190. Vales. o Anatolius here affirms that there were two Agathobulus's sirnamed the Doctours or Masters But I fear he mistakes in affirming them to be antienter then Philo and Josephus For Eusebius in his Chronicle says that Agathobulus the Philosopher flourished in the times of Hadrianus Vales. p Rufinus renders ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristobulus of Paneas but he is in a gross errour I wonder that Scaliger in his Animadversions upon Eusebius pag. 130. should think these words of Anatolius ought to be corrected according to Rufinus's translation of them Bede also follows this corrupt Version of Rufinus and takes Paniada to be the name of a Jewish writer Scaliger in the place afore-quoted largely proves that what Anatolius says of Aristobulus viz. he was one of the 72 Translatours is false This Aristobulus was also sirnamed the Master or the Doctor as we may see 2 Maccabees Chap. 1. because he was Tutour to King Ptolomy For I cannot assent to Scaliger who makes a distinction betwixt that Aristobulus mentioned in the History of the Maccabees and Aristobulus the Peripatetick who dedicated his Expositions upon Moses's Law to Ptolomy Phâ—lometor Vales. q This book of Enoch is quoted by Jude in his Canonical Epistle It was an Apocryphal book and not received amongst the Authentick Scriptures of the Jewes But the Apostles and the antient Fathers in imitation of them have not been afraid to quote Apocryphal books which seemed to confirm the truth Georgius Syncel in his Chronicle quotes an excellent fragment out of this book of Enoch's Vales. * Some Excerptions out of Anatolius's Arithmetick are yet extant Vales. r We have the like example in Chap. 11. book 6. Where Alexander ruled the Church of Jerusalem joyntly with Narcissus These two are the most antient instances of Assistant
as it occurs in the very close of the ninth Chapter where nevertheless the Fuketian Copy words it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain a reason which is not equally apparent and manifest to all persons Which Emendation is confirmed by the words of Eusebius that follow presently All persons says he are not acquainted with the reasons of those Works which You have with great magnificence built near the Sepulchre of Our Lord. For the Christians do indeed know them and on that account do greatly admire You. But the Heathens deride such works as those The reading therefore in the Fuketian Copy is ill thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Deified e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means Christ as the Translatour has well noted at the margin These words are spoken by Eusebius with an intent to personate the Heathens who when the Christians objected to them the Adulteries quarrells slaughters death and also Sepulchres of their Gods and Hero's answered in this manner If our Gods are to be rejected and despised on account of such humane Calamities as these Your God is in like manner to be rejected also whom you confess to have been condemned to have been dead and buried Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this seems to me more elegant But the ordinary reading has the same sense but 't is not so expressive nor so elegant Nevertheless he expresses himself so hereafter in this chapter A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools and places of Instruction not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines Vales. * Matth. 11. 28. †Matth. 9. 13. ‖ Matth. 9. 12. * Or The Martyrium of salutary immortality g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after as the words are plac't in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Translatour seems to have read who renders it thus Rerum pie religiosè abâ— te gestarum rationes Gausasque hoc praesenti sermone explicare constitui But he has rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill which does here signifie Fabricks or Edifices which by the Latines are termed Opera Works For here Eusebius does manifestly treat concerning that Church which Constantine had built at Jerusalem in a most magnificent and admirable manner Further this passage does plainly confirm Our Emendation at note d. in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cloathed Himself with the humane Nature which word is ill placed in the foregoing line This Emendation is confirmed by the Fuketian Copy Vales. * Changed or transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour renders it Nisi Verbo Dei in Lucem editae fuissent unless they had been brought to light by the Word of God But this rendition is not expressive enough of the propriety of the Greek Term. Wherefore I would rather render it Nisi Verbo Dei adstitissent unless they had stood by the Word of God For 't is a Metaphor taken from Servants who when their Lord calls are at hand presently Therefore this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a fit word to be used concerning the Creation of the World For the Lord said Let there be made and they were made Farther I have mended this place from the Fuketian Copy For whereas the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have corrected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Contemning or neglecting * Archâ—-Roofs †Places for Exercise or Schools ‖ A long Garment worn by Philosophers k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also 't is in the Fuketian Copy instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He terms the Son's power a middle power between God the Father and things created not that the Virtue and power of the Son is different from the Virtue and power of the Father For Eusebius does plainly call it here the Divine power of the Son But He gives it the name of Middle because the Father does nothing by Himself but all things by the Son Therefore ancient Divines attributed the Monarchy to the Father but the Administration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son as Tertullian informs us in his Book against Praxeâ—â— See the Twelfth Chapter where he does again term the Son the Middle and a certain Bond as 't were whereby things Created are coupled with the unbegotten Father And least any one should think that Eusebius deserves to be reproved here Alexander Bishop of Alexandria in his Epistle to Alexander Bishop of Constantinople expresses himself in the very same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eusebius Book 1. against Sabellius declares the same thing at large Non quia non sufficiebat Pater ideo genuit Filium c. Not because the Father was not sufficient therefore He begat the Son but because those things which were made were not sufficient to bear the power of Him unborn Therefore He speaks by a Mediatour Why Because we could not approach Him unborn Nevertheless Athanasius refutes these assertions incomparably well in his third Oration against the Arians pag. 397. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred it accordingly Vales. * Or descended and mixt Himself with this c. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You will render this passage very clear and perspicuous if you add a particle in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if there be c. The meaning is For whether the Elements have their proper substance or whether there be one and the same matter in them all c. Vales. †Or The running together into one of c. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter reading we have followed Vales. †Or Manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade it in one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Eusebius makes use of the same word above Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather point it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having made them both and have rendred it accordingly Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void of reason I would rather say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have followed in my Version Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two last words must be expunged which crept in hither from the upper line It might also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generations and corruptions Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which
verses manifesting our Lord and his Passiant The Acrostick is this JESUS CHRIST SON OF GOD SAVIOUR CROSS Page 652 Chap. 19. That this Prophesie concerning our Saviour was not forged by any of the Christians but was written by Sibylla Erythraea whose books Cicero rendred into Latine Verse before the coming of Christ. And that Virgil makes mention of this Sibyll as also of a Virgin delivered of a Child but He sang of this Mystery obscurely out of a fear of those then in power Page 654 Chap. 20. Other Verses of Virgilius Maro's concerning Christ and the interpretation of them in which 't is shown but obscurely as the usage of Poets is that The Mystery is disclosed Page 655 Chap. 21. That 't is impossible for these things to be spoken concerning a meer Man and that unbelievers by reason of their ignorance of the Divine worship know not even whence they have their being Page 657 Chap. 22. The Emperour's Thanksgiving wherein He ascribes his Victories and all his other Blessings to Christ also a Reproof of Maximinus the Tyrant of those times who by the severity of his Persecution had increased the Glory of the Christian Religion Page 658 Chap. 23. Concerning the Polity of the Christians and that the Deity rejoyces in those who lead Virtuous lives and that we ought to expect a Judgement and a Retribution Page 659 Chap. 24. Concerning Decius Valerianus and Aurelianus who ended their lives miserably because of their Persecution of the Church Page 660 Chap. 25. Concerning Diocletian who with infamy resigned the Empire and by reason of his Persecuting the Church was stricken with Thunder ibid. Chap. 26. That God is the cause of the Emperour's Piety and that we ought to seek prosperous events from God and to impute them to him but must ascribe faults to our own sloth and negligence Page 661 Eusebius Pamphilus's Oration in praise of the Emperour Constantine spoken at his Tricennalia is divided into XVIII Chapters without Contents ANcient Writers were wont before their Books to set an Index or Contents of the Chapters to the end the Readers might know at first sight as 't were what was treated of in each Book Now this was usually done by them two ways For they either prefixt the Contents of all the Books together before their whole work as Plinius Secundus has done in his Books of Natural History Or else their usage was to set the Contents of the Chapters before each Book as Our Eusebius has done in His Ecclesiastick History For 't is not to be doubted but Eusebius did Himself make these Contents or Titles of the Chapters and set them before His Books of History as they now occur We may indeed observe that in these Contents Eusebius does always Speak of Himself in the first person For instance after the Contents of the Chapters of the Second Book these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Note that this Book was collected by us out of the Writings of Clemens Tertullian Josephus and Philo. Besides in His Seventh Book these are the Contents of the last Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Concerning those Ecclesiastick persons who were famous in Our Own age c. Whence it may plainly be gathered that Eusebius the Compiler of this History was the Authour of The Contents of the Chapters also Besides Rufinus who rendred the Books of Ecclesiastick History into Latine about Six hundred years after Eusebius's death found the same Contents in His Greek Copy which now occur in Our Copies And this is apparent from Rufinus's Manuscript Copies one of which written out above Seven hundred years since I have in my Custody For in them the Contents of the Chapters are always set before every Book in the same order wherein they are now placed in Our Greek Manuscript Copies And Rufinus calls them Capitula But Cassiodorus in His Preface to the Tripartite History terms them righter Titulos as does likewise S t Cyprian in His Exhortation to Martyrdom written to Fortunatus Compendium feci says He ut propositis titulis quos quis noscere debeat tenere Capitula Dominica Subnecterem Where you see that Tituli are distinguished from Capitula Moreover Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remarks that Tituli differ from Capitula For instance S t Matthew He says contains Sixty eight Tituli but Three hundred fifty five Capitula and so concerning the other Gospels Capitulum is properly a part of a Book which contains the entire Narrative of some one thing But Titulus is an Index set above the Capitulum and sometimes One Titulus or Title contains many Capita or Chapters as may be seen in The Pandects of the Civil Law The same thing was heretofore visible in S t Matthew's Gospel which had more Chapters than Titles as Suidas does attest So also in the other Gospels For that passage which occurs in Suidas namely that S t Mark had fourty eight Tituli and but thirty six Capita is faulty and instead of thirty six it must be mended thus two hundred thirty three as may be plainly gathered from The Canons of the Gospels which Our Eusebius composed But sometimes each Titulus does answer each Capitulum as t is in these Books of Ecclesiastick History And in the Mazarine and Medicaean Copies The Titali or Contents of each Book are prefixed together with the Numeral Notes or Figures But in The Fuketian Manuscript after the Titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added together with the Numeral Note But this term never occurs in those Excellent Copies which I have mentioned Yea instead thereof I found the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the Beginning of the Fourth Book over the very Contents of the Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Contents of the Fourth Book Vales. THE ECCLESIASTICAL HISTORY OF Eusebius Pamphilus IN TEN BOOKS Made English from that Edition set forth by VALESIUS and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said Historian which are done into ENGLISH and set at their proper places in the Margin Hereto also is annexed an account of the Life and Writings of the foresaid Historian Collected by VALESIUS and Rendred into ENGLISH HINC LUCEM ET PUCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1683. VALESIUS'S PREFACE To HIS EDITION of EUSEBIUS'S HISTORY HAving performed the Office of a Solemn Dedication 't is now time Most Illustrious Prelates That I should give You a particular Account of my Work For whereas this Labour was undertaken by me on Your account chiefly and by Your Command I do both wish and also hope that before all others You will be the Readers and Judges of my Work There are three things therefore which I have endeavoured to perform in this Edition The first is an Amendment of the Greek Text The second a Latine Version of it The third
but had found it already raised by various Councills as 't is requisite in so Great an affair long and accurately weighed at length He hath resolv'd upon this that the Spaniards are to be broken by a lasting War and must really be made to know how powerfull the French are in Arms Riches Valour Constancy and the other necessary Provisions and Helps for a War that the Enemy made sensible of their own weakness and the power of the French might be slower in future to provoke Our Nation either by Arms or injuries For 't was His Sentiment that a firm and secure Peace could no otherwise be made with the Enemy than till such time as by their frequent Overthrows and Losses they had perceived that they were inferiour to the French in waging War Therefore when the Spaniards no otherwise than the Phrygians had at length understood that then the most Eminent Cardinal perceiving a fit opportunity of entring into a Peace presented it self refus'd not to make it with the Enemy and to recede something from Our Right from the chief point of the whole War lastly from that Hope and Victory which we had now almost in our hands that thereby He might promote the Good of the people answer the wishes of all good men and gratifie the desire of the whole Christian world In which affair I can't indeed enough admire His singular prudence and His wisdom that was so salutary to the State For the Peace was for no other reason deferred so long than that in future it might be lastinger and more firm And let thus much be said by the by concerning the praises of the most Eminent Cardinal Who having during the War never desisted from cherishing Learning and Learned men in a most gracious manner 't is much more to be hop'd that in the time of His Own Peace He will embrace the same Arts with a choice Affection and Care and will bring it to effect that Our French who for the Glory of Arms have been always eminent above other Nations may now excell for the praise of Learning and in the studies of the best Arts. But 't is now time that we should return thither whence we have digress'd That third Copy therefore which the Library of the Most Eminent Cardinal hath furnished us with is far the best and ancientest of all those Copies of Eusebius which I have seen For whatever Emendations we found in other Copies are all shown us by that Manuscript and many other Amendments occur in it which I found not in other Copies as the Studious Readers will be able to perceive from my Annotations It is written in Parchment transcrib'd about seven hundred years since most neatly and also most correctly It has likewise Short Expositions now and then set at the side sometimes in an ancient sometimes in a more modern hand which Expositions we have set down in Our Notes at their due places Many other things also are to be taken notice of in that Excellent Manuscript partly in the Accents partly in the Distinction or Punctation For as to the Accents in that Manuscript words are often acuted which in other Copies have a Circumflex Accent For instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Copy are always acuted But on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in other Manuscripts is mark'd with an acute Accent is Circumflected in that Copy And this in my judgment is righter But as to the Distinction which we vulgarly term the Punctation this Copy is so accurately poynted that from this very one Manuscript you may understand the whole manner and knowledge of poynting which is a thing of no small moment Indeed before I had procured this Copy I was not thorowly acquainted with the usefulness and necessity of the Middle distinction with which that very one Book diligently inspected and examined hath at length made me acquainted But we shall speak more hereafter concerning the Distinction This moreover I have observed in that most ancient Manuscript as often as a full distinction or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in any Line the first Letter of the following Line appears without the order of the rest and touches upon the very outward margin And this is a signe that a new Chapter or a new period is begun after that final distinction I have observed the same in the other Manuscript Copies also Indeed in the Old Sheets of the King's Library which contain Eusebius's Books concerning the Life of Constantine I have found that 't is always so as often as a new Chapter is begun We had besides a fourth Copy out of the Library of that most illustrious personage Nicholas Fuket who bears the Office of Procuratour General in the Senate of Paris and at the same time manages the Praefecture of the Royal Treasury with the highest commendation And these four Manuscript Copies we have made use of in order to our amendment of the Books of Ecclesiastick History But we have compared the Books concerning the Life of the Emperour Constantine with three ancient Copies The first is that Copy of the King 's concerning which I have spoken above in which Manuscript before the Books of Ecclesiastick History occur the four Books concerning the Life of the Emperour Constantine written though not in the same nevertheless in an ancient hand The second place belongs to the Old Sheets of the King's Library So I call certain papers which are digested into Quaternions but they are loose and are not made up into the form of a Book In these Sheets besides Eusebius's Books concerning the Life of Constantine and the Oration of the same Emperour to the Saints occurs the first Quaternion of the Ecclesiastick History whereof I have likewise made frequent mention in my Notes All the rest of it by what accident I know not is lost The Fuketian Library furnished us with the third Copy Wherein before the four Books concerning the Life of the Emperour Constantine is prefixt Eusebius's Panegyrick spoken to the same Constantine in the thirtieth year of His Empire This Copy though of the meanest Antiquity is nevertheless of the best Note and in many places more correct and larger than those two former which Robert Stephens made use of in His Edition Besides these Manuscript Copies we were assisted by those various Readings and Emendations which learned men had with their own hands noted at the margin of Robert Stephens's Edition Of which sort many Books are now to be found But we made use more especially of three which are likewise often mentioned in our Notes The first was Hadrian Turnebus's which with great exactness He had compared with The King 's and The Medicaean Copy But the Books concerning the Life of the Emperour Constantine had been compared with an English Copy either by the hand of Hadrian Turnebus Himself or that of Odo Turnebus The second Copy was Vulcobius's which because Renatus Moraeus a Physician
which he was upon to the Studious in sacred matters About the same time Eusebius comprized a Description of the Jerusalem-Church and of the sacred Gifts which had been consecrated there in a small Book and Dedicated it to the Emperour Constantine Which Book together with his Tricennalian Oration he had plac'd at the close of his Books concerning the Life of Constantine But this Book is not now extant At the same time also Five Books were written by Eusebius against Marcellus the last three whereof De Ecclesiasticâ Theologiâ he Dedicated to Flaccillus Bishop of Antioch Now Flaccillus entred upon that Bishoprick a little before the Synod of Tyre which was conven'd in the Consulate of Constantius and Albinus on the year of Our Lord's Nativity 335. 'T is certain Eusebius in his First Book against Marcellus De Ecclesiasticâ Theologiâ Chap. 14 writes in express words that Marcellus had been deservedly condemned by the Church Now Marcellus was first condemned in the Constantinopolitan Synod by those very Bishops who had consecrated Constantine ' s Church at Jerusalem that is on the year of Christ 335 or else 336 as Baronius will have it Indeed Socrates acknowledges but Three Books of Eusebius ' s against Marcellus those namely which are entituled De Ecclesiasticâ Theologiâ whereas nevertheless the whole Work against Marcellus was by Eusebius comprized in Five Books Farther of all Eusebius's Books the last seem to be those Four concerning the Life of Constantine For they were written after the death of that Emperour whom Eusebius did not long survive For he dyed about the beginning of Constantius Augustus ' s Reign a little before the death of Constantine Junior which hapned when Acindynus and Proculus were Consuls on the year of Christ 340 as may be gathered from Socrates's Second Book Now what Scaliger says in his Animadversions upon Eusebius pag. 250 of the last Edition that Eusebius's Books against Prophyrius were written under Constantius Son to Constantine the Great can't so easily be admitted of by us in regard 't is confirmed by the Testimony of no ancient Writer But what the same Scaliger adds in that very place that the three last Books of The Evangelick Demonstration the eighteenth namely ninteenth and twentieth were written by Eusebius against Prophyrius therein he does manifestly blunder Saint Jerome writes indeed that Eusebius answered Porphyrius in three Volumes that is in the eighteenth nineteenth and twentieth who in the twelfth and thirteenth of those Books which he published against the Christians had attempted to confute the Book of the Prophet Daniel But Saint Jerome does not mean Eusebius's Books concerning Evangelick Demonstration as Scaliger thought but the Books he wrote against Porphyrius which had this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books of Confutation and Apology as may be gathered from Photius's Bibliotheca Farther I am of Opinion that these Books were written by Eusebius after his Ecclesiastick History And this I conjecture from hence because Our Eusebius in the Sixth Book of his Ecclesiastick History where he produces a famous passage out of Porphyrius's Third Book against the Christians makes no mention of those Books wherein he had answered Porphyrius whenas nevertheless he is wont to be a diligent Quoter of his own works and does frequently referre the Studious to the reading of them But because a fit opportunity presents it self I have a mind to make some few Remarks here concerning his Books of Ecclesiastick History For on their account chiefly all this Labour hath been undertaken by us Indeed much hath been written by Our Eusebius for the profit and advantage of the Catholick Church and in confirmation of the truth of the Christian faith partly against the Jews and partly against the Heathens Nevertheless amongst all his Books his Ecclesiastick History does deservedly bear away the Bell. For before Eusebius many persons had written Books in defence of the Christian Faith and by most cogent Reasons had confuted the Jews Contumacy and the Errour of the Heathens But there was no person before Eusebius who would deliver to posterity an History of Ecclesiastick Affairs On which account Our Eusebius is the more to be commended who was both the first that found out this Subject and also after he had attempted it left it entire and perfect in every respect 'T is certain although many have been found after him who incited by his example have undertaken to commit to writing Ecclesiastick matters yet they have all begun their History from those times wherein Our Eusebius had closed his Work but the History of the foregoing times which he had set forth in Ten Books they have left to him entire and untoucht Wherefore should any one have a mind to term him the Father and Founder of Ecclesiastick History truly that person would seem to give him this surname not absurdly nor without cause Now what way Eusebius applied himself to this Subject 't is not hard to conjecture For whereas in the last part of his Chronical Canons he had accurately noted the Time of Our Lords Coming and of his passion the names also of the Bishops who had sate in the four chief Churches and of the famous men who had flourished in the Church and lastly in their own time and order had digested the Heresies and Persecutions wherewith the Church had been disquieted He was led by the hand as 't were by little and little to the writing an Ecclesiastick History that he might handle those matters more largely and copiously in his Ecclesiastick History which in his Chronical Canons he had comprized in a Summary as ' t were Indeed he himself in the Preface to his Ecclesiastick History does plainly shew that which I have said Where also he requests that Pardon may be granted him by candid Readers if peradventure he shall not so largely and copiously pursue and finish this Subject for he says that he was the first person who applied himself to this sort of writing and first began to walk in a way which had not before been worn by any one's footsteps But this may seem to some persons not so much an excuse and desire of Pardon as an endeavour to procure praise and glory Farther notwithstanding it appears evident from Eusebius ' s own Testimony that he wrote his Ecclesiastick History after his Chronological Canons yet 't is strange that Both those Works proceed to one and the same Limit namely to Constantine's twentieth year which was the year of Christ 325. That moreover may deservedly be wondred at that although the Nicene Synod was celebrated on Constantine's Vicennalia yet no mention is made of it either in his Chronicon or Ecclesiastick History For whereas in his Latine Chronicon at the Fifteenth year of Constantine these words occur Alexandrinae Ecclesiae 19. ordinatur Episcopus Alexander c Alexander is ordained the nineteenth Bishop of the Alexandrian Church by whom Arius the Presbyter being ejected out of that
for ever after the Order of Melchisedec This Melchisedec in the Sacred Scriptures is brought in the Priest of the most High God but neither was he Consecrated by any oyl prepared of man for that purpose nor by succession of kindred had he attained unto the Priest-hood among the Hebrews wherefore our Saviour according unto his Order and not according to them who received signes and shadows is published and that with addition of an Oath Christ and Priest Wherefore also the Sacred History neither mentions him to be corporally anointed among the Jews nor born of the Priestly Tribe but of God himself before the Day-star that is having His Essence before the structure of the World immortal possessing a Priest-hood that never perisheth by reason of Age but lasteth world without end But this is a great and an apparent argument of his Incorporeal and Divine Power that he alone of all men that hitherto ever were is by all men throughout the whole world called Christ is Preached and confessed by the common consent and testimony of all and by this Name every where celebrated among the Grecians and Barbarians and that hitherto among all his followers throughout the world He hath been both honoured as King had in admiration above a Prophet and also glorified as the true and onely High-Priest of God and above all this that he is worshipped even as God in as much as he is the Eternal Word of God and subsisted before all Worlds receiving majestical-Honour from the Father But this moreover is most of all to be marvelled at that we who are dedicated unto him honour him not with voices onely and noise of words but with all entire affection of the mind so that we prefer the confession of him before our own lives CHAP. IV. That the Religion by him declared to all Nations is neither New nor Strange LEt these things therefore be necessarily placed by me here in the beginning of this History least any man should surmise our Saviour and Lord Jesus Christ to be a Person newly apparent by reason of the late time of his being conversant in the flesh Now also least any should deem his Doctrine to be New and Strange as delivered by a new comer and one who nothing differeth from the rest of men come on let us also in short debate thereof It is indeed most certain when as the coming and presence of our Saviour Jesus Christ shone now fresh unto all men that a people new we must confess yet neither small nor such as was scituate in some corner of the earth but of all Nations both the most populous and most religious and upon this account inexpugnable and invincible because aided continually by the assistance of God at certain seasons predetermined by the secret providence of God to us suddenly appeared being ennobled among all men by the Title and Name of Christ. This one of the Prophets by the eye of the Divine Spirit foreseeing would come to pass was astonished in so much that he cried out thus Who hath heard such things Or who hath spoken after this manner Hath the earth travelling brought forth in one day And hath a Nation sprung up suddenly and at one time Also the same Prophet shews the very Name that should be given saying And they that serve me shall be called after a New name which shall be blessed upon earth But although without controversie we are but of late and this new name of Christians hath been but lately known unto all Nations yet that our life and manner of conversation together with the rules of Religion are not newly devised by our selves but have been as I may say even from the original of mankind instituted and observed by antient godly men from those notions that nature had implanted in their minds we will thus make evident That the Nation of the Hebrews is no new Nation but honoured among all people for their antiquity is well known to all They have books and monuments in writing containing the actions of antient men who were rare indeed and few in number yet excelled in piety and righteousness and all other kind of virtues Whereof some flourisht before the floud others after as the sons and off-spring of Noah And moreover Abraham in whom the children of the Hebrews doe glory as their chief Founder and forefather Now if any one beginning with Abraham and going upwards to the first man does affirm that all those men who have so glorious Testimonials of their righteousness were in reality though not by name Christians he shall not erre far from the truth For whereas the name of Christian signifieth a man who through the knowledge and Doctrine of Christ excelleth in modesty and righteousness in patience of life and virtuous fortitude and in profession of sincere Piety towards the one and the onely God who is above all they were no less studious about all this than we are They cared not therefore for corporal Circumcision no more doe we nor for the observation of Sabbaths no more doe we nor for abstinence from certain meats and distinction of other things which Moses first instituted and delivered to be typically observed no more doe Christians regard such matters now But they of Old evidently knew the very Christ of God For that he appeared to Abraham gave answers to Isaac talked with Jacob conversed with Moses and afterwards with the Prophets we have shewed before Hence thou maiest find those darlings of God honoured with the name of Christ according unto that saying of them See that ye touch not my Christs neither deal perversly with my Prophets It is manifest therefore that the service of God which was instituted by the godly of Old about the time of Abraham and published of late unto all the Gentiles by the Doctrine of Christ ought to be accounted the first the eldest and the antientest of all But if they say that Abraham a long time after received the commandment of Circumcision yet before the receit thereof he is said to have been justified by his faith the Scripture speaking thus Abraham believed God and it was imputed unto him for righteousness And he being such a one already before Circumcision the Oracle from God who manifested himself unto him even Christ himself the Word of God before-hand hath uttered this unto him in these words concerning those who in future Ages should be justified after the same manner with himself saying thus And all the Tribes of the earth shall be blessed in thee And that he should be a great and a populous Nation and all the Nations on the earth should be blessed in him And we may by consideration easily perceive that this is fulfilled in us For he through Faith in Christ the Word of God who appeared unto him was justified when having left the superstition of his fathers and the errour of his former life he confessed one onely God
tell the story have very truly delivered even these things unto us how that Idumaean Theeves invading the City Ascalon in Palaestina took Captive together with other spoils out of the Temple of Apollo adjoyning unto the walls Antipater son to one Herod that was Minister in that Temple But in that the Priest was not able to pay the ransome for his son Antipater was brought up after the fashion of the Idumaeans and at length became very familiar with Hyrcanus the High-priest of Judea He being by Hyrcanus sent Embassadour unto Pompey and having recovered him the Kingdom free and entire which his brother Aristobulus had in great part usurped had the good hap himself to gain the Title and Office of Procuratour of Palaestine and lived in great prosperity This Antipater being traiterously slain by some who envied his great felicity Herod his son succeeded him whom at last Antonius and Augustus by decree of the Senate constituted King over the Jews whose sons were Herod and the other Tetrarchs These things are common also among the Greek Histories Now whenas unto that time the Genealogies not onely of the Hebrews but of them also who Lineally descended from antient Proselytes as from Achior the Ammonite and Ruth the Moabitess and those who came out of Egypt with the Israelites and mingled with them were Recorded among the antient monuments Herod considering that the Israelitical pedegrees would avail him nothing and being prick't in mind with the consciousness of his baseness of birth burnt their antient recorded Genealogies supposing thereby to make himself to be thought to come of noble parentage when none other assisted by publick Records were able to bring their pedegrees from the Patriarchs or antient Proselytes or such as were called Georae strangers born and mingled among the Israelites Yet some few studious in this behalf having either kept in memory the names of their Ancestours or copied them out of antient Rolls have got unto themselves their proper pedegrees and glory much that they have preserved the remembrance of their antient Nobility Amongst whom were those men I mentioned before who by reason of their near kindred with our Saviour were called DESPOSYNI These travelling from Nazara and Cochaba towns of the Jews into other regions plainly expounded the foresaid genealogie partly out of the book of their Ephemerides and partly out of their memorie as far as they were able However then the case stand whether thus or otherwise no man in my judgment and in the judgment of any other ingenious person can find a plainer exposition Let us make much of this therefore though we have no proof to confirm it seeing we cannot produce a better and a truer exposition The Gospel indeed in all respects uttereth most true things And about the end of the same Epistle he addeth these words Matthan descending from Solomon begat Jacob. Matthan deceased Melchi of the stock of Nathan on the same woman begat Heli. So Heli and Jacob were brethren by the mothers side Heli dying without issue Jacob raised unto him seed by begetting of Joseph his own son by Nature but Heli his son by Law Thus was Joseph son to both So far Africanus Now the Genealogie of Joseph being thus recited the stock also of Mary who was of the same Tribe together with him is in effect made apparent For by the Law of Moses mingling of Tribes by marriage was forbidden For the woman is commanded to be joyned in marriage to one of the same House and of the same Family that so the inheritance of the kindred might not be removed from tribe to tribe But of these matters let thus much suffice CHAP. VIII Of Herods cruelty towards the Infants and after how miserable a manner he ended his life NOW Christ being born in Bethlehem of Judaea at the time before manifested according to the predictions of the Prophets Herod upon an enquiry made by the wise men that came from the East asking where he was that was born King of the Jews for they said they had seen his Star and had therefore made such a long journey with diligence because they most ardently desired to worship him that was born as God Herod I say being not a little troubled judging his Government to be in very imminent danger demanded of the Doctors of the Law then in the Nation where they expected Christ should be born when he knew of the Prophecy of Micah who foretold he was to be born in Bethlehem by one express Edict he commands all the young children both in Bethlehem and in all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men to be slain For he supposed as it was very likely that Jesus would be involved in the same calamity with them that were about his age But his Parents having had notice of the whole matter by an Angel that appeared to them conveyed the young child into Egypt and so he escaped the Kings bloudy plot Thus much indeed the sacred writing of the Gospel sets forth And now moreover it would be worth the while to see what immediately befell Herod upon account of his audacious wickedness acted towards Christ and those of the same age with him How forthwith without all delay the Divine vengeance seized him whilst alive after such a manner as to foreshew some beginnings of those torments which awaited him after this life And how he clouded the prosperous Successes of his Reign as he judged them to be with domestick calamities following one upon another with the murthers of his wife and children and others of his nearest relations and dearest friends I shall not now be able particularly to recount in as much as the rehearsal of this matter would far surpass even all the most savage cruelty of every Tragedy which Josephus in his History has at large declared But how after his cruel plot formed against our Saviour and the other infants he was forthwith smitten from heaven with a disease as with a scourge whereof he died it will not be unfit to understand from the Authour himself who in his seventeenth Book of Antiquities relates after how lamentable a manner he ended his life writing word for word thus But the disease of Herod grew yet more bitterly violent God exacting this judgment of his enormities upon him He had a gentle feaver not expressing it self so much to the outward touch and feeling as more grievously burning him within Moreover he had a vehemently strong appetite after meat but nothing could suffice him he had an ulcer of the entrails with sharp conflictations especially of the Colick-gut a phlegmatick and shining humour appeared about his feet Moreover the disease had gotten about the lower belly and more than that there was a putrefaction of his Genitalls and it bred worms besides he had a shortness of breath which was also unsavory
concerning certain Problems such as are two Books Of Husbandry and as many of Drunkenness and some others having different and fit Titles Such is that Of the things which a sober mind prayeth for and which it detesteth and that Of the confusion of Languages and that Of flight and invention and that Of Assemblies upon account of obtaining Learning and concerning this subject Who is the Heir of Divine things or of division into parts equal and their contraries and also that Of the three Virtues which with others Moses wrote of Besides that Of them whose names are changed and for what reason they are changed in which Book he says he wrote Of Testaments the first and the second There is also another Book of his Of Removals in journey or shifting of places and of the life of a wise man perfected according to righteousness or Of unwritten Laws and also Of Giants and that God is immutable also That Dreams are sent from God according to the opinion of Moses five Books And thus many are the Books he wrote on Genesis which have come to our hands We have also known five Books of his of Questions and Solutions upon Exodus and also that of the Tabernacle and that of the Decalogue and those four Books of those Laws which in specie have reference to the chief heads of the Decalogue and that of those beasts fit for sacrifice and what be the kinds of sacrifices and that of the rewards and punishments propounded in the Law as well to the Good as to the Evil and of curses Besides all these there are extant of his particular Books as that Of Providence and a discourse compiled by him Of the Jews and of the man leading a Civil life also Alexander or That Brutes are endowed with Reason Besides of this That every wicked man is a slave to which follows in order this Book That every man studious of Virtue is free After these he compiled that Book Of contemplative life or of suppliants out of which we have cited those things concerning the lives of the Apostolical men Also The interpretations of the Hebrew names in the Law and in the Prophets are said to have been done by his diligence This Philo coming to Rome in the time of Caius wrote a Book of Caius's hatred of God which by way of Scoff and Ironie he entituled Of Virtues which Book it s said he rehearsed before the whole Roman Senate in the time of Claudius and the piece was so taking that his admirable works were thought worthy to be dedicated to the publick Libraries At the same time when Paul travelled from Jerusalem round about to Illyricum Claudius expelled the Jews from Rome At which time Aquila and Priscilla with other Jews departing from Rome arived in Asia where they conversed with Paul the Apostle then confirming the foundations of those Churches there newly laid by him Even the Holy book of the Acts teacheth us these things CHAP. XIX What a Calamity befell the Jews at Jerusalem on the very day of the Passover BUt Claudius yet ruling the Empire there happened to be so great a tumult and disturbance at Jerusalem on the feast of the Passover that there were thirty thousand Jews slain being those onely who by force were prest together about the gates of the Temple and troden under foot by one another So that that Festival was turned into mourning over the whole Nation and Lamentation throughout every family Thus much also Josephus relates almost word for word But Claudius made Agrippa the son of Agrippa King of the Jews having sent Felix Procuratour of the whole country of Samaria and Galilee and also of the Region beyond Jordan And when he had raigned thirteen years and eight months he dyed leaving Nero his successour in the Empire CHAP. XX. What was done at Jerusalem in the Reign of Nero. NOw in Nero's time Felix being Procuratour of Judea Josephus relateth in the twentieth Book of his Antiquities that there was again a Sedition of the Priests one against the other in these words There arose also a Sedition of the chief Priests against the Priests and the chief of the people of Jerusalem And each of them forming for themselves a company of most audacious fellows and such as indeavoured to make innovations behaved themselves as Captains and encountring they railed against each other and threw stones at one another There was no body to rebuke them but as in a City destitute of a Governour these things were licentiously done And so great impudence and presumptuous boldness possessed the chief Priests that they dared to send their servants to the threshing floors and take the Tythes due to the Priests Whence it came to pass that the poorest of the Priests were seen to perish for want of sustenance In such sort did the violence of the Seditious prevail over all justice and equity And again the same writer relates that at the same time there arose a sort of theeves in Jerusalem who in the day time as he says and in the very midst of the City killed those they met with but especially on the Festivals being mixt among the croud and hiding little daggers under their garments they stab'd the most eminent Personages and when they fell these murtherers would dissemble themselves to be of the number of those that grieved Whereby they were undiscovered because of the good opinion all men had of them And first he says Jonathan the High Priest was killed by them and after him many were slain daily and he says the fear was more grievous than the calamity in that every one as in war hourly expected death CHAP. XXI Of that Egyptian who is mentioned in the Acts of the Apostles AFter these things Josephus adds having interposed some other words But the Egyptian false prophet annoyed the Jews with a greater mischief than these For he coming into the Country being a Magician and having gotten himself the repute of a Prophet gathered together about thirty thousand men such as he had seduced and leading them out of the wilderness to the mount called the mount of Olives prepared by force from thence to enter Jerusalem and having vanquished the Roman guards to seize the principality over the people resolving to make them his guard who together with him by violence entred the City But Felix prevented his attempt having met him with the Roman Souldiers and all the people joyned their assistance in repelling his injurious violence So that the Assault being made the Egyptian fled with a few and most of his party were slain and taken prisoners These matters Josephus relates in the second Book of his History and its worthy our observing together with what is here related of this Egyptian those things which are declared of him in the Acts of the Apostles There in the time of Felix it is said by the chief Captain at Jerusalem unto
find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus grâ—â—teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they saâ—â— is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine
the same Writer relates saying that a Prophecy was found in the holy Scriptures comprehending thus much to wit that about that time one was to come out of their Country who should rule over the whole world which this Writer understood to have been fulfilled in Vespasian But he did not rule over the whole world onely obtained the Roman Empire This therefore may more justly be referred to Christ to whom it was said by the father Desire of me and I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for thy possession And the sound of whose Holy Apostles at the very same time went out into all Lands and their words unto the ends of the world CHAP. IX Of Josephus and the Writings he left AFter all this it is fit that we should not be ignorant of this same Josephus who has given us so great assistance in the History we now have in hand from whence and of what stock he came And he himself does manifest even this also saying after this manner Josephus the son of Mattathias a Priest of Jerusalem who my self also at first fought against the Romans and was by necessity forced to be present at what was done afterwards This man was esteemed the most eminent person of all the Jews of those times not onely by his own country men but also by the Romans insomuch that he was honoured with a Statue dedicated to him in the City of Rome and the Books compiled by him were accounted worthy to be placed in the publick Library He wrote all the Jewish Antiquities in twenty entire Books and the History of the Jewish war in his own time in seven Books which History he himself testifies he put forth not onely in Greek but also in his own Country language and He is worthy to be credited both in this and in other things There are also two other Books of his extant very worthy to be read which are about the Ancientness of the Jews in which he answers Apion Grammaticus who at that time wrote a Volume against the Jews and some others who had attempted to calumniate the Antiquity and Laws of the Jewish Nation In the former of these he sets forth the number of the Canonical Books of that called the Old Testament which of them are among the Hebrews unquestionable and undoubted as being received from antient tradition discoursing of them in these words CHAP. X. How Josephus makes mention of the Holy Bible THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another but onely two and twenty containing an Historical account of all times which are worthily believed to be divine And five of these are the works of Moses which comprehend both the Laws and also a continued Series of the generations of men and what was done by them from their first creation untill his own death This space of time wants little of three thousand years And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes the Prophets who succeeded Moses wrote what was done in their Ages in thirteen Books The remaining four contain Hymnes to God and precepts and admonitions for the well ordering of mens lives Also from Artaxerxes untill our own times every thing is indeed recorded but these Books have not been accounted worthy of the like authority with the former in that the succession of the Prophets was not so accurately known But it is manifestly apparent how highly we revere our own Writings For in so many ages now passed over no one has dared either to adde or to diminish from them or to change any thing therein but it is implanted upon all us Jews immediately from our very birth to think that these are the Precepts of God and to persevere in them and if need so require willingly to die for them And let these words of this Writer be profitably here inserted He compiled also another elaborate work not unworthy of himself about the Empire of Reason which some have entitled Maccabees because it contains the conflicts of those Hebrews in the writings called the Maccabees so termed from them who valiantly fought for the worship of God And at the end of his twentieth Book of Antiquities he intimates as if he purposed to write in four Books according to the opinion of the Jews which they had received from their Ancestours of God and of his essence also of Laws why according to them some things are lawfull to be done and others forbidden Himself also in his own Books mentions other works compiled by his diligence Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the conclusion of his Antiquities for the confirmation of the quotations and Authorities we have taken out of him He therefore blaming Justus Tiberiensis who had taken in hand as well as he to write an History of those very times as having not related the truth and accusing the man of many other faults at last adds thus much in these words But I was not in that manner as you were timorous concerning my Writings but gave my Books to the Emperours themselves when the deeds done were fresh and almost yet to be seen for I was conscious to my self that I had all along faithfully observed the delivery of the truth upon account whereof hoping for their evidence I was not disappointed of my expectation and moreover I communicated my History to many others some of whom were actually present in the war as was King Agrippa and several of his Relations Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them that he subscribed my Books with his own hand and gave command they should be publickly read And King Agrippa wrote Sixty two Epistles testifying therein that the truth was delivered by me Two whereof Josephus there adjoyns But let thus much be thus far manifested concerning him We will now proceed to what follows CHAP. XI How after James Simeon Governed the Church at Jerusalem AFter the Martyrdom of James and the taking of Jerusalem which immediately followed thereupon report goes that the Apostles and disciples of our Lord who were yet alive met together from all parts in the same place together also with the kinsmen of our Lord according to the flesh for many of them hitherto survived and that all these held a consultation in common who should be adjudged worthy to succeed James and moreover that all with one consent approved of Simeon the son of Cleophas of whom the History of the Gospel makes mention to be worthy of the Episcopal seat there which Simeon as they say was Cousin German by the Mothers side to our Saviour for Hegesippus relates that Cleophas was the brother of Joseph CHAP. XII How
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
about the word of God you have often requested me to make you some short Collections and excerptions both out of the Law and the Prophets about those things that belong to our Saviour and all the Articles of our Faith and moreover you being very desirous to have an accurate account of the books of the Old Testament how many they are in number and in what order they were written I have made it my business to doe all this and to satisfie your desire herein For I well know with what an ardour of faith you are enflamed and how earnest your desires are after knowledge and that by reason of your love of God you greatly prefer these before all other things striving earnestly to obtain eternal salvation When therefore I travelled into the East and came into that Countrey where these things were heretofore Preacht and done I made an accurate inquiry about the books of the Old Testament a Catalogue whereof I have herewith sent you Their names are these The five books of Moses to wit Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth the four books of the Kings the two books of the Chronicles the Psalms of David the Proverbs of Solomon which is also called the book of Wisdom Ecclesiastes the song of Solomon Job the prophecies of Esaiah and Jeremiah one book of the twelve minor Prophets Daniel Ezechiel Esdras Out of these I have made some short Collections which I have divided into six books But thus much concerning the writings of Melito CHAP. XXVII Concerning Apollinaris Bishop of the Hierapolitane Church ALthough several books written by Apollinaris are extant among many men yet these onely of his are come to our knowledge to wit His Apology to the foresaid Emperour his five books against the Gentiles his two books concerning truth and his two books against the Jews Also those books he wrote afterwards against the Heresie of the Cataphrygians which not long after occasioned great distâ—â—bances but at that time it began to make its first appearance Montanus with his false Prophets then laying the foundation of his Errour And this is what we had to say concerning Apollinaris CHAP. XXVIII Concerning Musanus and his Writings THere is extant of Musanus's whom we mentioned a little before a most sharp piece written by him to some brethren who turned to the Heresie of the Encratitae which then first sprang up and introduced â— new and most pernicious false opinion into the world Tatianus as report says was the Authour of this Heresie CHAP. XXIX Concerning Tatianus and his Heresie VVE mean that Tatianus whose words we quoted a little before treating concerning the admirable Justin who we told you was a disciple of that Martyr's Irenaeus evidences this in his first book against Heresies where he writes thus concerning this Tatianus and his Heresie From Saturninus and Marcion sprang those Hereticks called Encratitae who taught that marriage was unlawfull rejecting that Primitive institution of God and tacitely accused him because he created Male and Female for the propagation of Mankind They were assertours also of an abstinence from the eating those things that as they termed them had life shewing hereby their ingratitude towards God who Created all things They deny likewise that the first man was saved And this is a Tenet lately invented amongst them of which impious assertion one Tatianus was the first broacher Who having been an Auditour of Justin as long as he converst with him disclosed no such false opinions but after his Martyrdom he revolted from the Church and being arrogant and puâ—â— up with the conceit of his being an Ecclesiastical Doctour as if he were better then any body else he was the composer of a new form of Doctrine of his own making inventing stories about invisible ages in the same manner as Valentinus did and asserting with Marcion and Saturninus that Matrimony was nothing less than corruption and whoredom and framing some new arguments to disprove the Salvation of Adam Thus far Irenaeus concerning the Heresie of the Encratitâ— which then was broacht But not long after one whose name was Severus did consolidate and strengthen the foresaid Heresie and so was the occasion that the followers of that Sect were called by reason of his name Severiani They approve indeed of the Law the Prophets and the Gospels expounding the sentences of holy Scripture according to a peculiar sense and meaning of their own but they speak reproachfully of the Apostle Paul and reject his Epistles neither doe they admit of the Acts of the Apostles But Tatianus their first founder put together a confused heap of collections extracted out of the four Gospels which he entitled a Diaâ—â—ssarωn i. e. a Gospel made up of the four Gospels which book is at this time extant in the hands of some men They say also that he was so audacious as to alter some sayings of the Apostle Pauls and to express them in more elegant terms undertaking to correct the composition and order of his phrase He left a very great number of books among which his book against the Grecians is look't upon to be an excellent piece and is commended by most men in which work giving an account of the series of times in the former ages of the world he has made it evident that Moses and the Prophets amongst the Hebrews were much more antient than all the famous men amongst the Grecians Indeed that book of his seems to be the best and most usefull piece of all his writings But thus far concerning these things CHAP. XXX Concerning Bardesanes the Syrian and those books of his that are extant FUrther in the Reign of the same Emperour when Heresies were numerous in Mesopotamia one Bardesanes a most eloquent man in the Syrian tongue and an excellent disputant wrote some Dialogues against Marcion and several others who were Authours and assertors of different Opinions which he publisht in his own country language as also many other works which his Scholars for he had very many Auditours and was a powerful maintainer of our faith translated out of the Syriack into the Grecian language Amongst which is his Dialogue concerning Fate written to Antoninus an incomparable piece 'T is said he wrote several other Tracts upon occasion of the persecution at that time raised against us This man was at first a follower of Valentinus's but having mislik't that Heresie and confuted many of the fabulous Tenets of the founder thereof he was satisfied in himself that he had turned to a truer opinion but notwithstanding he did not wholly clear himself of the filth of his ancient Heresie Moreover at the same time Soter Bishop of the Roman Church departed this life The End of the Fourth Book of the ECCLESIASTICAL HISTORY THE FIFTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE MOreover Soter Bishop of the Roman Church having presided there eight years ended his life
Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out
of his own writings And concerning the translation of the divinely inspired Scriptures hear what he writes word for word God therefore was made man and the Lord himself saved us having given the sign of the Virgin But not as some say who are so audacious as to traduce the Scripture thus Behold a young woman shall conceive and bring forth a Son as Theodotion the Ephesian has translated it and Aquila of Pontus both Jewish proselytes Whom the Ebionites having followed say that Christ was begotten by Joseph Hereunto after a few words he adds saying For before the Romans had firmly compleated their Empire the Macedonians as yet possessing the Government of Asia Ptolemaeus the son of Lagus endeavouring with much care and industry to adorn the Library he had prepared at Alexandria with the writings of all men which were accurately compiled requested those of Jerusalem that he might have their Scriptures translated into the Greek Language They for till that time they were subject to the Macedonians sent to Ptolemaeus the Seventy Seniours which were the most skilfull persons among them in the Scriptures and most expert in both the Languages satisfying the Kings desire herein Ptolemy desirous to make tryal of every one of them and being fearfull least by compact they should agree to conceal the truth of the Scriptures by their translation separated them one from another and commanded every one of them to write a translation and this he did throughout all the books When they were come all together into the same place in the presence of Ptolemy and had compared together the version of every particular person amongst them God was both glorified and the Scriptures acknowledged to be truely divine For they all from the beginning to the end set down the same things in the same words and in the same expressions in so much that the Gentiles which were present acknowledged the Scriptures were translated by the inspiration of God Neither need it seem marvellous that God should doe this seeing that in the captivity of the people under Nebuchodonosor the Scriptures being then corrupted when after Seventy years the Jews returned into their own Country afterwards in the times of Artaxerxes King of the Persians He inspired Esdras the Priest of the tribe of Levi to recompose all the books of the former Prophets and restore to the people the Law delivered by Moses Thus far Ireneus CHAP. IX Who were Bishops in the Reign of Commodus MOreover Antoninus having held the Empire nineteen years Commodus assumed the Government In whose first year Julianus undertook the Prefecture of the Churches at Alexandria Agrippinus having compleated the twelfth year of his Presidency CHAP. X. Concerning Pantaenus the Philosopher AT that time there was a man Governour of the School of the Faithfull there who upon account of his learning was most eminent his name was Pantaenus for from a very ancient custom there had been an Ecclesiastical School among them which also continued to our days and we have been informed that 't is furnished with men who are very able Scholars and industrious about divine matters but Fame says that the forementioned Pantaenus was at that time the most eminent person among them because he was bred up in the precepts and institutions of that Philosophical Sect called Stoicks Moreover t is said he shewed so great a willingness of mind and ardency of affection towards the publication of the divine Word that he was declared the Preacher of Christs Gospel to the Nations of the East and jorneyed as far as India For there were many Evangelical Preachers of the Word even at that time who inflamed with a divine zeal in imitation of the Apostles contributed their assistance to the enlargement of the divine Word and the building men up in the faith Of which number Pantaenus was one and is reported to have gone to the Indians Where as 't is famed he found the Gospel according to Matthew amongst some that had the knowledge of Christ there before his arrival To whom Bartholomew one of the Apostles had Preacht and left them the Gospel of S t Matthew written in Hebrew which was preserved to the foresaid times Moreover this Pantaenus after many excellent performances was at last made Governour of the School at Alexandria where by his Discourses and Writings he set forth to publick view the Treasures of the divine points CHAP. XI Concerning Clemens Alexandrinus AT the same time flourisht Clemens at Alexandria being laborious together with Pantaenus in the studies of the divine Scriptures who had the same name with that ancient Prelate of the Roman Church that was a disciple of the Apostles He in his book of Institutions makes express mention of Pantaenus as having been his Master To me he seems to mean the same person also in the first book of his Stromatewn where recording the most eminent successours of the Apostolick doctrine by whom he had been instructed he says thus Now this work of mine I have not composed for ostentation but these memoires I have treasured up as a remedie against the forgetfulness of mine old age that they may be a true representation and aâ—umbration of those lively and powerfull discourses which I have had the happiness to hear from blessed and truely worthy and memorable persons Of which one was Ionicus whom I heard in Greece another in Magna Graecia the first of them was a Coelo-Syrian the other an Egyptian Others of them lived in the East of which one was an Assyrian the other in Palestine by original extract an Hebrew The last Master I met with who yet was the first and chiefest in power and virtue whom I inquisitively sought out and foundlying hid in Egypt I did fully acquiesce in and searched no further These therefore preserving the sincere tradition of the blessed doctrine which they had immediately received from the holy Apostles Peter James John and Paul like children from the hands of their Parents although few children be like their Parents are by Gods blessing come down to our time sowing those Primitive and Apostolic seeds of Truth CHAP. XII Concerning the Bishops of Jerusalem AT that time Narcissus Bishop of the Church at Jerusalem flourished a man very famous amongst many even at this time he was the fifteenth in succession from the siege of the Jews under Adrian From which time we have before manifested that the Church of the Gentiles was first constituted there after those of the circumcision and also that Mark was the first Bishop of the Gentiles that Presided over them After whom the successions of the Bishops there doe shew that Cassianus had the Episcopal Chair after him Publius then Maximus and after these Julianus then Caius to whom succeeded Symmachus then another Caius and again Julianus the second moreover Capito Valens and Dolichianus last of all this Narcissus who in a continued series of
also of the works of others who then flourished are come to our knowledge INdeed very many Monuments of the virtuous and laudable diligence of those antient and Ecclesiastick men which then flourisht are to this day preserved amongst many But the works of those whom we our selves could discern to be such are Heraclitus's Comments upon the Apostle and the Book of Maximus concerning that question so much talk't of amongst Hereticks whence evill proceeds and concerning this that matter is made Also Candidus's piece on the six days work and that of Apion upon the same Subject In like manner Sâ—xtus's book Concerning the Resurrection and another piece of Arabianus's and of very many more whose times wherein they lived because we want assistances from the proof thereof we can neither commit to writing nor yet declare any memorable passages of their's in this our History There are also come to our hands the books of many others whose very names we are unable to recite all which were indeed Orthodox and Ecclesiastick persons as the interpretations of the Sacred Scripture produced by every one of them doth demonstrate but yet they are unknown to us because what they have written has not their name prefixt to it CHAP. XXVIII Concerning those who from the beginning were defenders of Artemon's Heresie what manner of persons they were as to their moralls and how that they were so audacious as to corrupt the Sacred Scriptures IN an Elaborate piece of one of those Authours composed against the Heresie of Artemon which Heresie Paulus Samosatensis has again attempted to revive in our age there is extant a certain Relation very accommodate to the History we now have in hand For the Book now cited evincing that the foresaid Hereste which asserts our Saviour to be a meer man was an innovation of a late date because the indroducers of it had boasted it was very ancient after many arguments brought to confute their blasphemous lie has this Relation word for word For they affirm that all the Ancients and the very Apostles received and taught the same things which they now assert and that the Preaching of the truth was preserved till the times of Victor who from Peter was the thirteenth Bishop of Rome but from the times of his successour Zephyrinus the truth has been adulterated Peradventure this saying of theirs might seem probable did not in the first place the Sacred Scriptures contradict them and then the writings of some brethren antienter than the times of Victor which books they wrote in defence of the truth against the Gentiles and against the Heresies of their own times I mean the writings of Justin Miltiades Tatianus and Clemens and of many others in all which books the Divinity of Christ is maintained For who is he that is ignorant of the books of Irenaeus Melito and the rest which declare Christ to be God and man The Psalms also and Hymns of the brethren written at the beginning by the faithfull doe set forth the praises of Christ the Word of God and attribute Divinity to him Seeing therefore this Ecclesiastical opinion has been manifestly declared for so many years since how can it be that the Antients should have preacht that doctrine which these men assert untill the times of Victor How can they choose but be ashamed of framing such lies of Victor when as they know for certain that Victor excommunicated Theodotus the Tanner the Founder and Father of this Apostacy which denies God who first asserted Christ to be a meer man For if Victor were as they say of the same opinion with that which their blasphemie does maintain why did he proscribe Theodotus the Inventour of this Heresie And such was the face of affairs in the times of Victor to whom having presided in his publick charge ten years Zephyrinus was made successour about the ninth year of Severus's Empire Further the Person that compiled the foresaid book concerning the Authour of the now-mentioned Heresie relates another thing which was done in the times of Zephyrinus in these very words I will therefore advertize many of the brethren of a thing done in our Age which had it happened in Sodom would I suppose have put those inhabitants in mind of Repentance There was one Natalis a confessour who lived not a long time a goe but even in our times this man had been seduced by Asclepiodotus and another Theodotus a Banker both which Persons were disciples of Theodotus the Tanner who before had been excommunicated as I said by Victor then Bishop for this doctrine or rather madness Natalis was perswaded by them to be Elected a Bishop of this Heresie upon the consideration of a Salary whereby he was to receive of them monthly an hundred and fifty pence Being therefore become one of their associates he was by visions in his sleep frequently admonished by the Lord For our compassionate God and Lord Jesus Christ was unwilling that he who had been a witness of his own sufferings should perish whilest he was under excommunication But after he was regardless of the visions in his sleep being beguiled with the bait of primacy among those of that Sect and of filthy lucre which is the destruction of many men at last he was scourged by the holy Angels and sorely beaten all night long In so much that he arose very early and having put on sackcloth and besprinkled himself with ashes in great hast and with tears in his eyes he cast himself down before Zephyrinus the Bishop falling down not onely before the feet of the Clergy but of the Laity also and with his tears moved the compassionate Church of the Mercifull Christ and after he had used much intreaty and shown the prints of the stripes he had received with much difficulty he was admitted into the communion of the Church Hereunto we will also annex some other words of the same Writers concerning these Hereticks they are these They have impudently adulterated the Sacred Scriptures they have rejected the Canon of the Primitive faith and have been ignorant of Christ they are not inquisitive after that which the holy Scriptures say but bestow much labour and industry in finding out such a Scheme of a Syllogism as may confirm the System of their impiety And if any one proposes to them a Text of the divine Scriptures they examine whether a connex or disjunctive form of a Syllogism may be made of it leaving the holy Scriptures of God they studie Geometry being of the earth they speak of things terrestrial and are ignorant of him who comes from above therefore amongst some of them Euclids Geometry is with great diligence studied Aristotle and Theophrastus are admired and in like manner Galen is by others of them even adored what need I say that these persons who make use of the Arts of Infidels for the confirmation of their Heretical opinion and by the craft of Atheists adulterate
Asclepiades succeeded in the Bishoprick of the Church of Antiochia And he also was famous for his confessions in the time of Persecution Alexander also makes mention of his consecration writing thus to the Antiochians Alexander the servant and prisoner of Jesus Christ sendeth greeting in the Lord to the Blessed Church of the Antiochians The Lord made my bonds easie and light in the time of my imprisonment when I heard that by divine providence Asclepiades a man most fit by reason of the worthiness of his faith was intrusted with the care over the holy Church of the Antiochians he signifies that he sent this Epistle by Clemens writing on this manner at the End I have sent these letters to you my Lords and Brethren by Clemens a blessed Presbyter a virtuous and approved person whom ye have known and shall know better who while he was here by the providence and care of God confirmed and increas'd the Church of the Lord. CHAP. XII Concerning Serapion and his Books that are extant 'T Is likely that other monuments of Serapion's studiousness and learning are preserv'd amongst other men but those writings onely came to our hands which he wrote to one Domninus a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition And what he wrote to Pontius and Caricus Ecclesiastical men and other Epistles to other persons Another book also was compos'd by him concerning that Book Intituled The Gospel according to Peter which Book he wrote to confute the Errours in that for some mens sakes in the Church of Rhosse who taking an occasion from the foresaid Gospel inclin'd to Heterodox doctrines Out of which Book 't will not be unfit to set down some few words in which he sets forth the opinion he had concerning that Book writing thus For we my brethren doe admit of Peter and the other Apostles as of Christ himself but like wise men we reject those writings which are forg'd in their names knowing that we have receiv'd no such Books For I when I came to you thought all of you had adhered to the Right faith And when I read not the Gospel which was offer'd me that bears Peters name I said if this be the onely thing which seems to breed this dejected spirit in you let it be read But now understanding from what has been told me that their minds were covered with some Heresie I will make haste to come to you again wherefore brethren expect me suddenly But we Brethren have found out what heresie Marcianus was of for he contradicted himself not understanding what he said which you shall understand by some things which have been written to you For we have been able to borrow this very Gospel of some who have been continually exercised in it that is of some of their successours who preceded Marcianus whom we call Doceti for many of Marcianus's Tenets are derived from their doctrines and read it and we find indeed many things agreeable to the true doctrine of Christ but some things that are particularly to be excepted against and avoided which also we have here subjoyned upon your account And thus much concerning Serapion's Books CHAP. XIII Concerning the writings of Clemens CLemens his Stromata's which are in all eight books are extant amongst us which books he thus intituled The variegated contexture of discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy of the same number with these are his books intitul'd Institutions in which he by name mentions Pantaenus as being his Master and he writes down his opinions he had receiv'd concerning the scope of Scripture and explains his traditions he has also an Hortatory discourse to the Gentiles And three books Intitl'd the Tutor And another book of his with this title What Rich man can be sav'd And a book concerning Easter Disputations also concerning the Fasting And concerning detraction And an exhortation to patience to those who were newly baptiz'd And a book intitl'd the Ecclesiastick Canon or against those who Judaized which book he dedicated to Alexander the fore-mention'd Bishop Moreover in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings but he also mentions some things out of the Gentile Writers if any thing seems profitable which was spoken by them he also explains various opinions which occur in several books both of the Greeks and Barbarians He moreover consutes the false opinions of the Arch-hereticks He laies open much of History affording us large subject-matter of several sorts of learning Amongst all these he intermixes the Philosophers Opinions Hence he fitly made the Title Stromata answerable to the subject of the book In the same book he produces authorities out of those Scriptures which are not allow'd of as Canonical out of that which is call'd The Wisdom of Solomon and out of the book of Jesus the son of Sirac And out of The Epistle to the Hebrews And out of the Epistles of Barnabas Clemens and Jude He also makes mention of Tatianus's book against the Grecians and of Cassianus who also made a Chronographie Moreover he mentions Philo Aristobulus Josephus Demetrius and Eupolemus Jewish Writers who all have prov'd by their writings that MOSES and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians And this mans books afore-mention'd are stuff'd with very much excellent learning of several kinds In the first of these books he saies concerning himself that he was born next to the first successours of the Apostles He promises also in them that he would write Commentaries upon Genesis And in his book concerning Easter he confesses he was constrained by his friends to commit to writing for the benefit of posterity those traditions which he had heard from his Ancestours In that same book also is mention'd Melito Irenaeus and some others whose explications he sets down CHAP. XIV What Writings Clemens has mentioned THat I may speak briefly in his Institutions he makes short explications of all the written word of God not omitting those Scriptures whose authority is questioned by some I mean the Epistle of Jude and the other Catholick Epistles and that of Barnabas and that which is said to be the Revelation of Peter And The Epistle to the Hebrews which he affirms to be Paul's but was written to the Hebrews in the Hebrew tongue which when Luke had with much care and pains translated he publisht it for the use of the Grecians Wherefore we may find the stile of the translation of this Epistle and Of the Acts of the Apostles to be the same But 't was for a very good reason that this Title Paul the Apostle was not set before it for he saies he writing to the Hebrews who were possest with a prejudice against and a suspicion of him
Then he does not obscurely reprehend that advice of Nectarius who abrogated the Paenitentiary Presbyter For he says that hereby Licence was given to Sinners whenas there was no body that might reprove offenders Which Opinion could not proceed from a Novatian in regard those Hereticks admitted neither of Repentance after Baptism nor of a Penitentiary-Presbyter as Socrates does there attest Add hereto the testimony of Theodorus Lector who in his Epistle prefixt before his Ecclesiastick History calls Socrates Sozomen and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men that were pious and acceptable to God Moreover Theodorus Lector lived in the same City and almost at the same time that Socrates did to wit in the Reign of the Emperour Anastasius Lastly Petrus Halloixius in his notes on the life of Saint Irenaeus pag. 664 is of the same Opinion with us For disputing against Baronius who at the year of Christ 159. had written thus These things Socrates the Novatian who with the Jews celebrated Easter on the fourteenth day of the Moon c. he utters these words And whereas Socrates is termed a Novatian that may be taken in a double sence The one is that he sometimes favoured the Novatians which also Bellarmine affirms in his Book de Scriptoribus Ecclesiasticis at the year of our Lord 440. both concerning him and likewise concerning Sozomen The other is that he was a follower of the Novatian-Heresie In the now cited Chapter he neither shews himself to be a Novatian nor a favourer of them For he blames them and detects their dissensions and vices in so much that he may seem not to have been a friend but an enemy or rather neither of the two but a declarer of the truth which is the business of an Historian Thus far concerning Socrates we must now speak of Sozomen Hermias Sozomen was also a practiser in the Law at Constantinople at the same time with Socrates His Ancestours were not mean they were originally Palestinians Inhabitants of a certain Village neer Gaza called Bethelia This Village did in times past abound with a numerous company of Inhabitants and had most stately and ancient Churches But the most glorious Structure of them all was the Pantheon Scituated on an artificial Hill which was the Tower as it were of Bethelia as Sozomen relates in Chap. 15. of his fifth Book The Grandfather of Hermias Sozomen was born in that Village and first converted to the Christian Faith by Hilarion the Monk For when Alaphion an inhabitant of the same Village was possessed with a devil and the Jews and Physitians attempting to cure him could do him no good by their Inchantments Hilarion by a bare invocation of the Name of God cast out the Devil Sozomen's Grandfather and Alaphion himself amazed at this miracle did with their whole families embrace the Christian Religion The Grandfather of Sozomen was eminent for his expositions of the sacred Scriptures being a person endowed with a polite wit and an acuteness of understanding Besides he was indifferently well skilled in Literature Therefore he was highly esteemed of by the Christians inhabiting Gaza Ascalon and the places adjacent in regard he was usefull and necessary for the propagating of Religion and could easily unloose the knots of the sacred Scriptures But Alaphion's descendants excelled others for their Sanctity of Life kindness to the indigent and for their other Virtues and they were the first that built Churches and Monasteries there as Sozomen attests in the place before cited Where he also adds that some holy persons of Alaphion's Family were surviving even in his days with whom he himself when very young was conversant and concerning whom he promises to speak more afterwards Undoubtedly he means Salamanes Phusco Malchio and Crispio brothers concerning whom he speaks in Chap. 32. of his Sixth Book For he says that these brethren instructed in the Monastick discipline by Hilarion were during the Empire of Valens eminent in the Monasteries of Palestine and that they lived neer Bethelia a Village in the Country of the Gazites For they were descendants of a Noble Family amongst them He mentions the same persons in his Eighth Book and Fifteenth Chapter where he says Crispio was Epiphanius's Arch-Deacon 'T is apparent therefore that those brethren I have mentioned were extracted from Alaphion's Family Now Alaphion was related to Sozomen's Grandfather Which I conjecture from hence First because the Grandfather of Sozomen is said to have been converted together with his whole Family to the Christian Religion upon account of Alaphion's wonderfull cure whom Hilarion had healed by calling on the name of the Omnipotent God Further this conjecture is confirmed by what Sozomon relates to wit that he when very young was familiarly conversant with the aged Monks that were of Alaphion's Family And lastly in regard Sozomen took his name from those persons who were either the Sons or Grandchildren of Alaphion For he was called Salamanes Hermias Sozomenus as Photius attests in his Bibliotheca from the name of that Salamanes who as we observed before was Phusco's Malchio's and Crispio's brother Wherefore that mistake of Nicephorus's and others must be amended who suppose that Sozomen had the surname of Salaminius because he was born at Salamine a City of Cyprus But we have before demonstrated from Sozomen's own testimony that he was not born in Cyprus but in Palestine For his Grandfather was not only a Palestinian as is above said but Sozomen himself was also educated in Palestine in the bosome as I may say of those Monks that were of Alaphio's Family From which education Sozomen seems to me to have imbibed that most ardent love of a monastick life and discipline which he declares in many places of his History Hence 't is that in his Books he is not content to relate who were the Fathers and Founders of Monastick Philosophy but he also carefully relates their Successours and disciples who both in Egypt Syria and Palestine and also in Pontus Armenia and Osdroëna followed this way of Life Hence also it is that in the Twelfth Chapter of the First Book of his History he has proposed to be read in the beginning as it were that gorgeous Elogue of Monastick Philosophy For he supposed that he should have been ungratefull had he not after this manner at least made a return of thanks to those in whose familiarity he had lived and from whom when he was a youth he had received such eminent examples of a good converse For that he himself intimates in the Proeme to his First Book But it is collected that Sozomen was educated at Gaza not onely from this place which I have mentioned but also from Chap. 28. of his Seventh Book where Sozomen says that he himself had seen Zeno Bishop of Majuma This Majuma is a Sea-Port belonging to the Gazites Which Bishop although he was almost an hundred years old yet was never absent from the Morning and Evening Hymns unless it hapned that
He had the same sentiments with Arius and maintained the same opinion But he separated himself from the Arian party because they had admitted Arius into communion For Arius as I said before espousing one opinion in his mind made an open profession of another with his mouth when he hypocritically consented to and subscribed the form of the Creed drawn up at the Synod of Nice that he might deceive the then Emperour Upon this account therefore Aëtius separated himself from the Arians Moreover Aëtius had formerly been an Hereticall person and a very zealons defender of Arius's opinion For after he had been a little instructed at Alexandria he returned from thence And arriving at Antioch in Syria for there he was born he was Ordained Deacon by Leontius at that time Bishop of Antioch Immediately therefore he astonished those that discoursed him with the novelty of his speeches And this he did trusting in Aristotle's Categories that Book is so entitled by its Authour from the Rules whereof he discoursed but was insensible of his framing fallacious arguments in order to the deceiving of his own self nor had he learned the scope of Aristotle from knowing persons For Aristotle upon account of the Sophisters who at that time derided Philosophy wrote that Exercitation for young men and opposed the Sophisters with the art of discourse by subtile reasonings Wherefore the Ephecticks who expound Plato's and Plotinus's works do find fault with what Aristotle has subtilly and artificially asserted in that work But Aëtius having never had an Academick Master stuck close to the Sophismes of the Categories Upon which account he could neither understand how there could be a generation without a beginning nor how he that was begotten could be coëternal with him who begat him Yea Aëtius was a man of so little learning so unskilled in the sacred Scriptures and so wholly exercised in and addicted to a contentious and disputative humour which every Rustick may easily do that he was not in the least studious in the perusal of those Ancient writers who have explained the sacred Books of the Christian Religion but wholly rejected Clemens Africanus and Origen persons expert in all manner of knowledge and literature But he patcht together Epistles both to the Emperour Constantius and to some other persons knitting together therein trifling and contentious disputes and inventing subtile and fallacious arguments Upon which account he was surnamed Atheus But although his assertions were the same with those of the Arians yet because they were unable to understand his difficult and perplexed Syllogismes he who had the same sentiments with them was by those of his own party judged to be an Heretick And for this reason he was driven from their Church but he himself pretended that he would not communicate with them There are at this present some Hereticks propagated from him to wit those who were heretofore called Aëtians but now they are termed Eunomians For Eunomius who â—ad been Aëtius's Notary having been instructed in that Heretical opinion by him afterwards Headed that Sect. But we shall speak concerning Eunomius in due place CHAP. XXXVI Concerning the Synod at Millaine AT that time the Bishops met in Italy there came not very many of the Eastern Bishops in regard most of them were hindred from coming either by their great age or by the length of the journey but of the Western Bishops there met above three hundred For it was the Emperours order that a Synod should be held at the City of Millaine Where being met together the Eastern Bishops requested that in the first place sentence might by a general consent be pronounced against Athanasius that so that having been effected he might in future be perfectly disabled from returning to Alexandria But when Paulinus Bishop of Triers in Gallia and Dionysius and Eusebius the former of whom was Bishop of Alba the Metropolis of Italy and the latter of Vercellae which is a City of Liguria in Italy were sensible that the Eastern Bishops by a ratification of the sentence against Athanasius attempted the subversion of the Faith they arose and with great earnestness cryed out that deceit and fraud was covertly designed against the Christian Religion by what was transacted for they said that the accusation against Athanasius was not true but that these things were invented by them in order to the depravation of the Faith After they had with loud voices spoken all this the congress of Bishops was for that time dissolved CHAP. XXXVII Concerning the Synod at Ariminum and concerning the Draught of the Creed which was published there WHen the Emperour understood this He removed them out of the way by banishment And resolved to convene a General Council that so by drawing all the Eastern Bishops into the West he might if it were possible reduce them all to an agreement in opinion But in regard the tediousness of the Journey rendred this design of his difficult he ordered the Synod should be divided into two parts permitting those then present to meet at Ariminum a City of Italy But by his Letters he gave the Eastern Bishops order to assemble at Nicomedia a City of Bithynia The Emperour issued out these orders with a design to unite them in opinion But this design of his had not a successful event For neither of the Synods agreed amongst themselves but each of them was divided into contrary factions For neither could they convened at Ariminum be brought to agree in one and the same opinion and those Eastern Bishops gathered together at Seleucia of Isauria raised another Schism Moreover after what manner all these matters were transacted we will declare in the procedure of our History having first made mention of some few passages concerning Eudoxius For about that time Leontius who had ordained Aëtius the Heretick Deacon departing this life Eudoxius Bishop of Germanicia a City of Syria being then present at Rome considered with himself that he was to make haste And having framed a cunning discourse with the Emperour as if the City Germanicia stood in need of his consolation and defence he requested that leave might be granted him to make a sudden return The Emperour foreseeing nothing of a design sent him away But he having procured the chiefest persons of the Bedchamber to the Emperour to be his assistants left his own City Germanicia and clancularly possest himself of the Episcopate of Antioch immediately after which he attempted to favour Aëtius and made it his business to assemble a Synod of Bishops and restore him to his dignity to wit his Diaconate But he was in no wise able to effect this because the hatred conceived against Aëtius was more prevalent than Eudoxius's earnestness for him Thus much concerning these things But when the Bishops were assembled at Ariminum the Eastern Prelates affirmed that they were come to the Council with a design wholly to omit the
before by reason of the persecutions And to Nectarius was allotted the Great City and Thracia Helladius successour to Basilius in the Bishoprick of Caesarea in Cappadocia Gregorius Bishop of Nyssa a City also in Cappadocia who was Basilius's brother and Otreïus Bishop of Meletina in Armenia had the Patriarchate of the Pontick Dioecesis for their allotment To Amphilochius of Iconium and Optimus Bishop of Antioch in Pisidia was assigned the Asian Dioecesis To Timotheus Bishop of Alexandria was given the superintendency over the Churches throughout Egypt The administration of the Churches throughout the East was committed to the Bishops of that Region to wit to Pelagius of Laodicea and Diodorus of Tarsus but to the Antiochian Church were reserved the priviledges of Honour which were given to Meletius then present They likewise decreed that if need required a Provincial Synod should determine the Ecclesiastick affairs of every Province These sanctions were confirmed by the Emperours own consent Such was the conclusion of this Syond CHAP. IX That the Emperour Theodosius ordered the body of Paulus Bishop of Constantinople to be honourably translated from the place of his Exile At which time also Meletius Bishop of Antioch departed this life AT that time the Emperour translated the body of Paulus the Bishop from the City Ancyra whom Philippus Praefect of the Praetorium had banished upon Macedonius's account and had ordered him to be strangled in Cucusus a Town of Armenia as I have already mentioned Theodosius therefore having received his body with much honour and reverence deposited it in the Church which now bears his own name which Church the embracers of Macedonius's opinion were heretofore in possession of at such time as they were separatists from the Arians but were then expelled by the Emperour because they refused embracing of his faith Moreover at the same time Melitius Bishop of Antioch fell into a distemper and died in praise of whom Gregorius Basilius's brother spoke a Funeral Oration Meletius's body was by his friends conveyed to Antioch Such as were favourers of Meletius did again refuse to be subject to Paulinus but caused Flavianus to be substituted in the place of Meletius By reason whereof a new division did again arise amongst the people Thus the Antiochian Church was afresh divided into two parties on account of their Bishops not of their faith CHAP. X. That the Emperour ordered a Synod of all the Sects to be convened at which time Arcadius his son was proclaimed Augustus and that the Novatians who as to their faith embraced the same sentiments with the Homoöusians were the only persons that had permission to hold their assemblies within the City But the other Hereticks were forced from thence BUt there were disturbances in other Cities also which hapned at such time as the Arians were ejected out of the Churches On account whereof I cannot choose but admire the Emperours judiciousness and prudence For he suffered not so far as it was in his power to prevent them the Cities to be filled with tumultuous disturbances but within a short space of time ordered a Synod of all the Heresies to be again convened supposing that by a mutual conference of the Bishops one concordant opinion would prevail amongst all men I am of opinion that this design of the Emperour 's was the cause of that fortunate success he then had For about the same time by a particular dispensation of divine providence the Barbarous Nations were reduced to a subjection to him And amongst others Athanarichus King of the Goths made a Surrendry of himself with all his own people unto him who soon after died at Constantinople Moreover at that time the Emperour proclaimed his Son Arcadius Augustus in the second Consulate of Merobaudes which he bore with Saturninus on the sixteenth of January Not long after these things the Bishops of every Sect arrived from all places in the same Consulate in the month June The Emperour therefore having sent for Nectarius the Bishop consulted with him what project should be made use of that the Christian Religion might be freed from dissentions and the Church reduced to an Union And he said that that Controversie which caused a separation in the Churches ought to be discussed that so by a removal of the Discord an agreement might be effected in the Churches At the hearing of this Nectarius was full of anxiety and sollicitude And having sent for Agelius then Bishop of the Novatians in regard he was a person that embraced the same sentiments with him as to the Faith he makes known to him the Emperours intent He as to other things was indeed a very pious person but being not very able to maintain a dispute concerning the Doctrine of Faith he proposes his Reader under him by name Sisinnius as a fit person to manage a Conference But Sisinnius an eloquent man and well experienced in affairs one who had an accurate skill in the expositions of the Sacred Scriptures and in Philosophick opinions knew that these Disputations do not only not unite dissentions but also raise Heresies to an higher degree of contention Upon which account he gave Nectarius this advice In regard he very well knew that the Ancients avoided the attributing a beginning of Existence to the Son of God for they apprehended him to be Coeternal with the Father he advises him to shun Logical disputes and to produce for evidences the Expositions of the Ancients and that the Emperour should propose to the Chiefs of each Heresie this question Whether they would entertain any respect for the Ancients who flourished before the dissention in the Church or whether they would reject them as estranged from the Christian Religion For if they reject them said he then let them dare to Anathematize them And if they shall be so audacious as to do that the multitude will forthwith extrude them by violence Upon the doing whereof the truth will undoubtedly obtain a manifest victory But if they shall refuse to reject the Ancient Doctours then it will be our business to produce the Books of the Ancients whereby our opinion will be attested and confirmed Nectarius having heard all this from Sisinnius goes in great hast to the Pallace and makes the Emperour acquainted with the advice which had been given him The Emperour embraces it with much eagerness and handled the matter prudently For without discovering his design he asked the Chiefs of the Hereticks this one question Whether they had any respect for and admitted of those Doctours of the Church who lived before the rise of the dissention Upon their non-refusal of them and their affirming that they highly revered and honoured them as being their Masters the Emperour enquired of them again whether they would acquiesse in them as witnesses of the Christian Religion worthy to be credited When the Chiefs of the Sects and their Logicians for they had amongst them many persons well
persons who usually went thither when they found the grave dug up in future left off worshipping that place Besides he was very elegant and happy in imposing names upon places A Sea-Port situate in the mouth of the Euxine-Sea which had antiently been called Pharmaceus he named Therapeia least at his holding religious assemblies there he should call that place by an infamous name Another place near adjacent to Constantinople he named Argyropolis for this reason Chrysopolis is an ancient Sea-Port situate in the head of the Bosphorus many of the ancient Writers make mention of it especially Strabo Nicolaus Damascenus and the admirably eloquent Xenophon in his sixth Book concerning the expedition of Cyrus and the same Authour in his first Book concerning the Grecian affairs speaks to this effect concerning this City viz. that Alcibiades when he had built a wall round it set up a Toll therein which consisted of a payment of the tenth peny For those who fail out of Pontus were compelled to pay the tenth peny there Atticus therefore perceiving this place which was situate over against Chrysopolis to be pleasant and delightfull said it was fit and agreeable it should be termed Argyropolis Which saying of his put that name upon the place immediately When some persons spoke to him that the Novatianists ought not to hold their assemblies within the Cities his answer was you know not how much they suffered together with us when we were persecuted in the Reignes of Constantius and Valens And besides said he they have been Assertours of our Faith For though they made a separation long since from the Church yet no innovation about the Faith hath been introduced by them Being arrived on a time at Nicaea upon account of an Ordination and seeing Asclepiades a very aged person Bishop of the Novatianists there he asked him how many years have you been a Bishop When he made answer that he had been a Bishop fifty years You are happy O man said he in regard you have been diligent about so good a work for such a long time He spake these words to the same Asclepiades I do indeed commend Novatus but the Novatianists I can in no wise approve of Asclepiades amazed at this strange expression replied how can you say this O Bishop To whom Atticus made this answer I commend Novatus because he refused to communicate with those persons who had sacrificed For I my self would have done the same But I do not in any wise praise the Novatianists in regard they exclude the Laïcks from communion on account of very light and triviall offences To which Asclepiades made this return there are besides sacrificing many other sins unto death as the Scriptures term them on account whereof you exclude Ecclesiasticks but we Laïcks also from communion leaving to God alone a power of pardoning them Further Atticus foreknew even the time of his own death For at his departure from Nicaea he spake these words to Calliopius a Presbyter of that place Hasten to Constantinople before Autumn if you are desirous of seeing me agai◠alive For if you delay you will not find me living Upon his saying whereof he mistook not For in the twenty first year of his Episcopate on the tenth of October he died in Theodosius's eleventh and Valentinianus Caesar's first Consulate Moreover the Emperour Theodosius being then in his return from Thessalonica was not at his Funerall For Atticus was interred the day before the Emperour's Entry into Constantinople Not long after Valentinianus Junior was Declared Augustus about the twenty third of that same October CHAP. XXVI Concerning Sisinnius Atticus's successour in the Constantinopolitane Bishoprick AFter Atticus's death a great contest hapned about the Ordination of a Bishop some desiring one person others another For one party 't is said were earnest to have Philippus a Presbyter another Proclus who was a Presbyter also But the whole body of the people with a generall consent wished Sisinnius might be made Bishop who was a Presbyter also himself he had not been constituted over any of the Churches within the City but had been promoted to the Presbyterate in a Village belonging to Constantinople the name whereof is Elaea and 't is situate over against the Imperiall City in which Village the Festivall of our Saviour's Ascension was from an ancient usage celebrated by the whole people in generall All the Laïcks were desirous to have this man made Bishop both because he was a person singularly eminent for his piety and also more especially in regard his diligence in relieving the indigent was earnest even beyond his power The desire therefore of the Laïty prevailed and Sisinnius is ordained on the twenty eighth of February in the following Consulate which was Theodosius's twelfth and Valentinianus Junior Augustus's second Afterwards Philippus the Presbyter because Sisinnius was preferred before him was very bitter and large in his invectives against that Ordination in that voluminous work termed the Christian History which he wrote wherein he calumniates both the person ordained and also those who had ordained him but more especially the Laity And his expressions are such that I am unwilling to record them for I can in no wise approve of his rashness in having been so audacious as to commit such things to writing But I judge it not inopportune to say something in short concerning him CHAP. XXVII Concerning Philippus the Presbyter who was born at Side PHilippus was by Country a Sidensian Side is a City of Pamphylia at which Troilus the Sophista had his originall extract of his own relation to whom Philippus boasted Whilest he was a Deacon he had had frequent converse with Bishop Johannes He was a very laborious and painfull student and had made a Collection of many books and those of all sorts He imitated the Asian Style and wrote many Books For he confuted the Emperour Julian's Pieces and compiled a Christian History which he divided into six and thirty Books Each Book contained many Tomes in so much that in all they were near a thousand The Contents of each Tome equalled the Tome it self in bigness This work he entitled not an Ecclesiastick but a Christian History In it he heaped together variety of Learning being desirous to shew that he was not unskilled in Philosophick Literature For which reason he makes frequent mention therein of Geometricall Astronomicall Arithmeticall and Musicall Theorems He also describes Islands Mountains Trees and severall other things not very momentous Upon which account he has made it a loose work and therefore hath in my judgment rendred it useless both to the ignorant and to the Learned also For the ignorant are unable to inspect the heighth and grandeur of his Stile And those that are well versed in Learning nauseate his insipid repetition of words But let every one pass a judgment upon those Books according to his
whereof the same Erminius sent me long since written out with his own hand as I have attested above four years since in that Preface I prefixt before my Edition of Socrates and Sozomen The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius Arch-Bishop of Rheims this is no very ancient Copy but 't is a good one and transcribed by the hand of a Learned man This Copy was of great use to us in many places as we have now and then shown in our Annotations THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis And one of the EX-PRAEFECTS The Writers Preface wherein he declares on what account he betook himself to the Writing of this present History EUSEBIUS Surnamed PAMPHILUS a Person both eminently Eloquent as to other things and so powerfull in his Writings also that by his perswasives he might be able if not to render them perfectly Orthodox yet to prevail upon his Readers so far as to embrace our Sentiments Eusebius surnamed Pamphilus I say Sozomen Theodoret and Socrates in the best and most accurate manner have set forth in Writing both the Advent of our Compassionate God amongst us and his Ascent into the heavens and also those things which the divine Apostles and other Martyrs have couragiously performed in their Combats in defence of the Faith Moreover whatever else hath been transacted by those of our Religion whether praise-worthy or otherwise till some part of the Emperour Theodosius's Reign But in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards which notwithstanding are not much inferiour to them I have resolved though I am but little versed in such things to undertake this Work and to compile an History of those affairs being very confident that by his assistance who infused wisdome into Fishermen and made the tongue of a Brute utter an articulate voice I shall raise affairs already buried in Oblivion give life to them by my Discourse and render them immortall by an eternall commemoration to the end that every one of my Readers may know what has been done when where how against whom and by whom affairs have been transacted untill our own times and to the end that nothing worthy to be remembred may lie concealed by a remiss and dissolute Sloth and which is its next neighbour Oblivion Divine assistance therefore being my guide I will begin where the Authours I have already mentioned closed their History CHAP. I. That after the destruction of the impious Julian when the Heresies had been a little quieted the Devil afterwards disturbed the Faith again WHen the impiety of Julian had now been drowned in the bloud of the Martyrs and Arius's madness bound in the Fetters made at Nicaea and when Eunomius and Macedonius driven away by the Holy Spirit as it were by an impetuous wind had been Shipwrack't about the Bosphorus and at the sacred City Constantinople when the Holy Church having laid aside her late filth and recovering her Pristine beauty and gracefullness was clothed in a Vesture of Gold wrought about with divers colours and made fit for her Lover and Celestiall Bridegroom the Devil Virtue 's enemie unable to bear this raises a new and unusuall kind of War against us contemning the worship of Idols which now lay tramplied under foot and abandoning Arius's Servile madness He was indeed afraid of making an attack against our Faith openly as an enemy in regard it was fortified by so many and such eminent Holy Fathers and because he had lost many of his Forces in the Siege thereof But he attempts this business in such a method rather as theeves make use of by inventing certain Questions and Answers whereby he in a new manner perverted the erroneous to Judaism the Wretch being insensible that he should be foiled even this way For that one Term which before he had made the sharpest resistance against he now admires and embraces rejoycing mightily though he could not wholly vanquish us yet that he was able to adulterate even but one word Having therefore many times wound up himself within his own malice he invented the change of one Letter which might indeed lead to one and the same sense but notwithstanding would separate the understanding from the tongue least with both they should confess and glorifie God in a concordant and agreeable manner Further in what manner each of these things was performed and what conclusion they had I will declare in their due places and times Whereto I will likewise add whatever else I could finde worthy to be related although it may seem forreign to my subject resolving to close my History where it shall seem good to the compassionate and propitious Deity CHAP. II. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick FOr as much as Nestorius that tongue full of Hostility against God that second Sanhedrim of Caïphas that shop of Blasphemy wherein Christ is again bargained for and sold his Natures being divided and torn in sunder of Whom not one bone had been broken on the very Cross it self according as it is written nor had his woven-coat in any wise been rent by the Murderers of God has rejected and abandoned the term Theotocos a word long since framed by many of the most approved Fathers by the inspiration of the Holy Spirit and instead thereof has coyned and formed the term Christotocos an adulterate coyn us it were stamped by himself and has refilled the Church with innumerable wars making an inundation of Civill bloud therein I shall not I suppose want matter agreeable and fit for the composure of an History nor shall I despair of bringing it to a conclusion if by the cooperation of Christ who is God above all I shall begin from the blasphemy of the impious Nestorius Now the War of the Churches had its originall from hence There was one Anastasius a Presbyter a person of a very unsound opinion an ardent Lover of Nestorius and his Jewish Sentiments who had accompanied Nestorius in the journey he made in order to his entring upon the Bishoprick of Constantinople In which journey having had a conference with Theodorus at Mopsuestia and heard his opinions was perverted from piety as Theodulus has related treating hereof in one of his Epistles This Anastasius in a Sermon he Preacht to the people that loved Christ in the Church of Constantinople was so audacious as openly and plainly to speak these words Let no person term Mary Theotocos For Mary was a woman but 't is impossible for God to be born of a woman The people that loved Christ being highly offended at the hearing hereof and supposing not without reason that this
of his wife which when he had done immediately the milk sprang out as 't were from a fountain in such a manner that it wetted the garment of the woman Further a child having been left upon the Road in the dead of the night through the forgetfullness of those who travelled with him a Lyon laid it on his back and brought it to Symeon's Monastery and by Symeones's order those who ministred to him went out and brought in the child which had been preserved by the Lyon The same person performed many other things highly memorable which require an eloquent tongue much time and a peculiar Treatise all which actions of his are celebrated by the tongues of men For persons of almost all Nations of the Earth not only Romans but Barbarians came frequently to him and obtained their requests of him Certain branches of a shrub which grew on that mountain were made use of by him in stead of all sorts of meat and drink CHAP. XXIV Concerning the Death of Gregorius Bishop of Antioch and the Restauration of Anastasius NOt long after dyed Gregorius also after he had been seized with a Goutish distemper wherewith he was much troubled and had drank a potion made of the herb termed Hermodactylus which was administred to him by a Physitian He ended his life at such time as Gregorius was Bishop of the Elder Rome who had succeeded Pelagius and whilst Johannes presided over the Church of Constantinople and Eulogius over that of Alexandria persons whom I have mentioned before and during Anastasius's presidency over the Antiochian Church who had been restored to his own Chair after three and twenty years Johannes was then Bishop of Jerusalem who died soon after and as yet no body has undertaken the Government of that Church And here shall my History be closed namely on the twelfth year of Mauricius Tiberius's Government of the Roman Empire the following affairs of the Church being left to be collected and written by such as are desirous of employing themselves that way If any thing be either omitted or not accurately set forth by us let no person ascribe it to us as a fault but let him consider with himself that we have Collected into one Body a dispersed and scattered History and have made it our business to consult the advantage of men in favour of whom we have undertaken so many and such vast Labours Another Volume has likewise been composed by us which contains Relations Letters Decrees Orations Disputations and some other things The foresaid Relations contained in that Volume were all written in the Name of Gregorius Bishop of Antioch By reason whereof we have obtained two dignities the one from Tiberius Constantinus who invested us with the Dignity of Quaestorius the other from Mauricius Tiberius who sent us the Codicills of a Praefecture on account of that Oration we had composed at such time as having wiped away the reproach of the Empire he brought into the light his Son Theodosius who gave a beginning of all manner of felicity both to Mauricius himself and to the State Six Books of Ecclesiastical History of Evagrius Scholasticus Epiphaniensis and one of the Ex-Praefects THE END THE LIFE OF CONSTANTINE IN FOUR BOOKS Written in GREEK by Eusebius Pamphilus Bishop of Caesarea in Palestine done into ENGLISH from that Edition set forth by Valesius and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said LIFE which are made ENGLISH and set at their proper places in the Margin Hereto is also annext the Emperour CONSTANTINE'S ORATION to the CONVENTION OF THE SAINTS and EUSEBIUS PAMPHILUS'S SPEECH CONCERNING THE PRAISES OF CONSTANTINE Spoken AT HIS TRICENNALIA HINC LUCEM ET POCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1682. VALESIUS'S Advertisement to the READER IN My Annotations on Eusebius's Ecclesiastick History I have remarked that the Titles or Contents of the Chapters which are prefixt before each Book were composed by Eusebius himself And this in my judgment I have proved by most evident Arguments But in these Books concerning the Life of Constantine the matter is otherwise For the Contents of these Books were not made by Eusebius himself but by some other more modern Authour Now I make this conjecture from hence both because the Contents of these Chapters are for the most part uncooth insipid and barbarous and also in regard they always speak of Eusebius in the third person whereas in the Contents of the Chapters of his Ecclesiastick History Eusebius always names himself in the first person Besides the distinctions of the Chapters are two thick and occur too often and one Letter and Constitution of the Emperour is divided and torn asunder as 't were into many Chapters Which thing is wont often to beget a loathing and nauseousness in the Reader I forbear mentioning the barbarous words and terms which occur frequently in these Contents For in them you diverse times meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which considerations make me of this opininon that I should believe any one else rather than Eusebius to have been the Authour of these Contents Nevertheless whoever the person was he was ancient and lived not at any great distance from the Age of Our Eusebius And this is chiefly Collected from the Contents of the Fourth Book wherein you may read some passages which could not have been known but by a Writer Contemporary with those times of which sort is that concerning Marianus the Tribune and Notary in the Contents of Chapter 44. Book 4 the name of which Notary we might at this day have been ignorant of had not that Authour of the Contents and after him Sozomen given us information thereof I have sometimes conjectured that Acacius he who succeeded Our Eusebius in the Chair of the Church of Caesarea in regard he publisht these Books of his Master after his death Composed these Contents But this is but a meer conjecture which any one that will may follow Lastly the Reader is to be Advertised that in all our Manuscript Copies the Titles of these Chapters are written without the Numerall Notes And in The Old Sheets belonging to the Kings Library they occur praefixt before each Book But in the Fuketian Manuscript they are not only set before each Book but are also added to every Chapter in the Body of each Book THE FIRST BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE The Preface Concerning the Death of Constantine ALL Mankind have not long since celebrated the recurring periods of our great Emperour 's compleated Vicennalia and Tricennalia with Festivities and publick Banquets We our selves also by a Panegyrick spoken in his Vicennalia have lately venerated the same Glorious Conquerour environed with a Synod of God's Sacred Ministers Moreover we have platted
〈◊〉 〈◊〉 are sayings or sentences taken out of the holy Bible with which John comforted the young mans mind Vales. i There is a difference between being brought in and restored to the Church he is brought into the Church who promises he will repent but he is restored to the Church who having been actually and truely penitent is received into it again and owned as a member thereof Vales. a The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to be Ambassadours of warranted thereto from the same word occurring 1 Cor. 5. 20 and there so translated This word signifies the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future See D r Hammond on 2 Cor. 5. 20. b It is doubtfull whether Eusebius would call Paul's Epistles short or few both may be said of them to wit that they are few being in number not above fourteen and they are short to them that Piously and Religiously read them over Origen in Libro 5. Exposition in Evangeli Johan calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is conteining few verses he that desires to read Origens words will find them hereafter quoted in the sixth B. of Euseb. chap. 25. Vales. c Nicephorus Libr. 2. chap. 45. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rufinus and Musculus translate it as we have done But Christophorson interprets it otherwise thus and what seemed to be wanting to those from whom he departed whilst he was present with them that he fully made up by his sedulity and labour in writing In which translation this is to be blamed to wit in that he says Matthew wrote his Gospel after his departure from the Hebrews when as Eusebius says the contrary For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from whom he was going Athanasius in his Tract de Libr. S. Scrip. and Chrysostome write that Matthew first wrote his Gospel at Jerusalem And Nicephorus and the Authour Chronic. Alexandr say he wrote it in the 15 th year after Christs Ascension Christophorson referred those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they are referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Kings Maz. and Med. M. SS after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the comma is put Vales. * Matth. 4. 12. †Mar. 1. 14. Luk. 3. 19 20. John 2. 11. * Joh. 3. 23 24. d In the most antient Maz. M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dipthong i. e. Saleim Vales. * Book 2. Chap. 15. a Eusebius does here use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very improperly to wit to signifie those books whose authority is doubtfull whereas those books are to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are adulterated and forged by Hereticks of which sort he makes mention at the end of this chapter which that it may more manifestly appear you must understand there are three sorts of Sacred Books Some are without controversie true others without controversie false a third sort are those of which the antients doubted This latter sort can't be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because many accounted them to be genuine it remains therefore that the second sort onely be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spurious books Of which sort is Pauls Epistle to the Laodiceans which S t Jerom says was with one consent exploded by all But Eusebius corrects himself in chap. 31 of this Third book where he manifestly differences the Spurious Books from those which are doubtfull See his words there Gregory Naz. in Iambico carmine ad Seleucum manifestly confirms our opinion For of the books of Sacred Scripture some says he are genuine and true which he there reckons up others are supposititious which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurious a third sort he makes those to be which come nearest to those books that are genuine which division Gregory had from Origen out of his 13 Tome of Explanat in Johan But to speak properly there are but two sorts of Sacred books those namely that are true and those whose authority is asserted by some and questioned by others For the Spurious books deserve not to be reckoned amongst the Sacred Books Vales. b Concerning this book see the Learned Arch-Bishop Usher in his dissertation on Ignatius Epistles Chap. 7. Edit Oxon. 1644. c Concerning this Gospel S t Jerome in Catalogo where he speaking of James the brother of our Lord says thus Evangelium quoque quod appellatur secundum Hebraeos à me nuper in Graecum-Latinumque Sermonem translatum est quo Origenes saepe utitur c. Julianus Pelagianus Lib. 4. speaks of this Gospel where he accuses Jerome because in his dialogue against the Pelagians he made use of an authority of a fifth Gospel which he himself had translated into Latine But that which Eusebius adds that the Jews which embraced Christianity are chiefly delighted with this Gospel makes him seem to mean the Nazareans and Ebionites for they use to reade that Gospel written in Hebrew as S t Jerom shews in Esaia c. 11. and in Ezech. c. 18. Vales. d Eusebius speaks not here of the successours of the Apostles which title belongs onely to Bishops but he speaks of the Ecclesiastical writers who in a perpetual succession have flourished in the Church Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the Ecclesiastical writers in every Age. For as heretofore among the Jews there was a succession of Prophets though sometimes interrupted as Josephus says in his first book against Apion so in the Church there always was a succession of Learned men and Writers which were called Ecclesiasticks Moreover in the M. SS Maz Med. Fuk. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Article Vales. a I wonder that all Interpreters have erred in the translation of this word Rufinus renders it Scâ—tum a buckler Langus and Musculus armaturam armour Christophor son propugnaculum a bulwarâ— But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies telum a dart Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument of diabolical force Vales. b In four of our M. SS copies to wit Maz. Med. Fuk. S r Hen. Savills I found a far different punctation of this place from that which Christophorson followed as appears by his version For in the said M. SS it is thus pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And truly this punctation is â—aâ— better than the vulgar For what can the meaning of these words be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know the Jews hated the Samaritans as the worst of men in so much that the name of Samaritan was accounted by the Jews the greatest reproach But here Menanders countrey is spoken of his manners Eusebius speaks of hereafter
Maz. Med. nor Fuk. M. SS nor in that copy Rufinus made use of as appears from his Version nor yet in Jeroms B. de Eccles. Scriptor where he reckons up all Apollinaris's books But Nicephorus mentions the◠〈◊〉 his History Vales. c M r Tho. Lydyaâ— in his Emâ—â—d Tempor says this Heresie began in the times of M. Aurelius and L. Verus the Authour whereof was Montanus a The Maz. Med. Fuk. and Savil. M. SS and also Nicephorus call him Saturninus Epiphanius and Theodoret name him Saturniâ—us and Hegefippus terms those Hereticks which had their name from him Saturâ—ilians See chap. 22. of this B. 4. Vales. b Jerom in his book de Scriptor Eccles. takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a sense as to signifie a master of Eloquence Such an one Tatianus was before his conversion to the Christian Religion as may be seen from chap. 16. of this 4 th book But I rather think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term in the original should be meant an Ecclesiastical Doctour which sense of that term the following words of Irenaus doe confirm for he says he was the composer of a new form of Doctrin of his own making Vales. c Epiphanius makes this Severus to be ancienter than Tatianus which is a mistake as 't is evident from these words of Eusebius Irenâ—us makes no mention of this Severus Theodoret in his first book Haeret. fabul has rightly placed Severus after Tatianus Vales. d Epiphanius in Haeres 46. says this work of Tatianus's is by some called the Gospel according to the Hebrews But that Gospel is more ancient than Tatianus For Hegesippus who flourisht some years before Tatianus makes mention of the Gospel according to the Hebrews as Eusebius tells us chap. 22. of this book Papias also quotes a passage out of that Gospel as our Authour asserts about the close of the 3 d book Vales. e That is his Oration against the Grecians which is extant at the latter end of Justin Martyrs works Edit par 1636. At pag. 171. he begins the proof of this point viz. the Antiquity of Moses and tâ—â— Prophets a Tatianus who was the Founder of the Heresie of the Encratita lived in Mesopotamia and there publisht his Heresie as Epiphanius attests And the same may be concluded from what Theodoreâ— writeâ— to wit that he found above 200 copies of the Gospel made by Tatianus in the Churches of Osdroâ—na Vales. b It 's doubtfull whether Antoninus the Emperour or one of that name who was a follower of Tatianus's be here meant It is not likely that Bardesanes should dedicate his books to the Roman Emperour which he wrote in the Syriack language Besides Eusebius in his 6 B. de praparaâ— does declare that Bardesanes dedicated his Dialogues to his followers and friends Vales. a The persecution of the Christians in the Reign of Marcus raged not every where at the same time nor was it ended in one years space In Asia it began first in the seventh year of M. â—ntoninus and that not by the Edict of the Emperour but by a tumultuous insurrection of the populace against them where it lasted to the end of that Emperours Reign as 't is evident from these words in Melito's Apology For from that time the power of the Roman Empire began to be eminently great and was much augmented of which Empire you by succession are the most acceptable inheritour that could be wisht for and shall so continue together with your son c. See chap. 26. B. 4. note f. Now Commodus was by his father received as his partner in the Empire when Melito presented this Apology to the Emperour His being made Colleague in the Empire 't is evident happened about the latter end of M. Antoninus's Reign wherefore the persecution of the Christians in Asia must necessarily have lasted till that time But this persecution was more sharp and violent in Asia in the Gallias and in other Provinces in the seventeenth year of the said Antoninus as Eusebius does here say expresly See Baronius ad annum Christi 179. Vales. a There arises here a double question 1. Why this Epistle was written joyntly by the two Churches that of Vienna and that of Lyonâ— 2. Why the French wrote in Greek to the Churches of Asia and Phrygia As to the first I suppose it was for this reason done because the Churches of Vienna and Lyons were joyned together not onely by vicinity of place but also by the bonds of mutual love And seeing they had together been engaged in the same Persecution they joyntly wrote an Epistle concerning their own Martyrs Besides both Provinces seem at that time to have been under the jurisdiction of one President which may be conjectured from hence because as well they of Vienna as those of Lyons are in this Epistle said to have been by the President apprehended and condemned for the Faith of Christ. These therefore are the reasons why they wrote joyntly For that which some have supposed to wit that then there was but one Bishop of Vienna and Lyons is easily confuted out of this Epistle which says that Pothinus was Bishop of Lyons but not of Vienna Moreover those of Lyons doe out of respect set the name of those of Vienna first whenas notwithstanding they of Lyons wrote the Epistle concerning the things which were done at their own City Which respect also may seem to be attributed to the antiquity and nobility of the Colonie at Vienna As to the second query we may understand from this Epistle that there were many Grecians in the Church of Lyons as was Attalus and Alexander the Phrygian and Alcibiades who was by original extract a Phrygian also as I think also Irenâ—us was born in Asia and when he was very young had together with Florinus been an auditour of Polycarps at Smyrna as he himself evidences The very name also of Pothinus the Bishop shews him to be originally a Grecian 'T is no wonder therefore that those who came out of Asia into the Gallia's should write to their brethren that were in Asia concerning their affairs from whom as 't is probable they had before received that Epistle concerning the Martyrdom of Polycarp and others I suppose Irenaeus to have been the Authour of this Epistle who at that time was a Presbyter of the Church at Lyons Vales. b The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies onely private houses from which the Christians were then driven that is from the houses of their friends relations c. For I agree not with Rufinus who thought that the Christians were prohibited to inhabit their own houses Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original which signifies any promiscuous or popular assembly these setting aside the sacred assemblies which are otherwise expressed are principally of two sorts either 1. to buy and sell or 2. to resort for justice and the word here
not yet perswaded me to believe that the Legion Melitina was named the Lightning Legion upon that account Some may object that there was indeed a Legion called the Lightning Legion before Antoninus's time but that he gave the Legion Melitina that name also because of the benefit he received by their means But if it were so it ought to be called the second Lightning Legion and yet Dio makes no mention of any such Legion although he reckons up exactly all the Legions enrolled by the former Emperours Moreover Dio says that the Lightning Legion had its station in Cappadocia which agrees very well with the Legion Melitina In the book called Notitia Imperii Romani the prefecture of the 12 Legion termed Fulminea at Melitina is reckoned under the disposition of the Duke of Armenia Whence t is collected that Melitina was not the name of the Legion but of the Town wherein the 12 Legion called Fulminea abode But 't was not usual to give the Legions their denomination from the places where they were in Garison but from the Countreys wherein they were inrolled Therefore what Eusebius says concerning the Legion Melitina seems to me scarce probable Besides Rufinus purposely omitted this name of the Legion as I suppose because he knew that Melitina was the name of a Town in Armenia the less wherein the 12 Legion called Fulminea kept guard in his time But that I may freely say what I think it seems not very probable to me that a whole Legion of Roman Souldiers should at that time be Christians which yet Eusebius seems to affirm who errs in this also because he has not produced the place of Apollinaris nor shown the book wherein he wrote these things But the words with which Eusebius closes this whole story doe sufficiently shew that he himself doubted of the truth of this matter for thus he says in this chap. Let every one determine concerning these things according to his own pleasure Vales. e Tertullians words are these At nos è contrario èdimus protectorem si litera Marci Aurelii gravissimi Imperatoris requirantur quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur Tertul. Apol. pag. 6. Edit Regal Paris 1634. f Quales ergo leges istae quas adversus nos soli exequntur impii injusti turpes truces vani dementes Quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus-Hadrianus quanquam curiositatum omnium explorator nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit Tertul. Apol. pag. 6 and 7. Edit as before We have added these words of Tertullian here that the learned Reader may see how different the translation Eusebius here quotes is from the original copies of Tertullian which we now have g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus which happened in the year 179 he says that See was vacant till the heat of the persecution was over Vales. D r Cave in his Chronological Table says Pothinus died in the year of Christ 177 to whom succeeded Irenaeus the year following * 2 Tim. 4. 21. a Our M. SS copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession as Christophorson S r Hen. Savill and the old Translatour of Irenaeus read it Vales. a The Mâ—â— Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Kings M. S. and Robert Stephens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of which number Irenaeus was one seem to be superfluous and written in the margin onely by some Scholiast But they are in the Maz. Med. Fuk. and Savil. M. SS Vales. b Irenaeus in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter does contradict what Eusebius related before at the 15 th chap. of the second book where he says Mark 's Gospel was publish't at Rome whilest Peter was alive and approved of by that Apostle But 't is no wonder that the antient fathers disagree amongst themselves in this matter seeing we have almost nothing of certainty about the writing of the sacred Gospels save that they are four and written by four several Authours But when or for what reason they were written and whether the Gospel of S. Matthew were first penned in Hebrew it s not very evident Vales. c All the ancient Ecclesiastick Writer as before was noted call that book the Wisedom of Solomon which we now call the Proverbi But that B. entitled now the Wisedom of Solomon is Apocryphal Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here in the original does properly signifie the sayings of wise men which are repeated by heart Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion Wherefore we will see if from hence we can make out the time when Theodotion lived Epiphanius in his book de ponderib says Theodotion flourished under Commodus and then put forth his translation The Chronicon of Alexandria follows Epiphanius's opinion and says he publisht that work in the sixth year of the Emperour Commodus I Judge Theodotion to be somewhat ancienter For seeing Irenaeus has mentioned him in his books against Heresies which books t is manifest he wrote when Eleutherus was Bishop of Rome for he says so in the 3 d B. of thaâ— work we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus others mention it to have been done under Ptolemaeus Philadelphus Which latter opinion in that 't is confirmed by the authority of the greater number of writers has at last prevailed Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus and also in that of his successour Philadelphus which to me seems very probable For seeing Aristobulus Josephus and Tertullian doe say in express words that Demetrius Phalereus put Ptolomy upon this business and it being manifest that the said Demetrius was in great favour with and authority under Ptolomy the son of Lagus and died soon after him we must necessarily say that this translation if it were done by the procurement of Demetrius was begun in the Reign of Ptolomy the son of Lagus And seeing that Philadelphus reigned about two years together with his father being made his Colleague in the Kingdom therefore perhaps 't is related that this translation was made under both the Princes Vales. The Learned Petavius is of the same opinion with Valesius in this matter as may be seen from his Annotations on Epiphanius's Book de ponderib pag. 379. Edit Paris 1622. g Cleâ—oens Alexandrinus says
suppose the Bishops of Thracia had written an Epistle to the Churches of Asia and Phrygia against Montanus's Prophecy wherein they gave their opinion thereof after the same manner that those of Vienna and Lyons did as our Eusebius related before That these subscriptions were put to the bottom of some Epistle 't is apparent from Cyrenus's subscription here mentioned But 't is no way likely that those Bishops did subscribe Serapions Epistle 1 because Eusebius does not say so but onely that the subscriptions of many Bishops were contained in Serapions Letter as was also Apollinaris's Epistle to the said Serapion For Serapion did this with good advisement that he might confute the heresie of Montanus by the authority of many Bishops 2 How could the Bishops of Thracia subscribe the letter of a Bishop of Antioch 'T is most probable therefore as I said that the Bishops of Thracia had with a joynt consent written to the Churches of Asia and Phrygia Vales. e That is Bishop of Anchialus a City of Thracia as we said before This Sotas the Bishop hearing of this new Prophecy sailed out of Thracia into Phrygia where having seen Priscilla not filled with the holy Spirit but actuated by the devill he undertook to cast him out of her by Exorcism Not onely Sotas but also many other Bishops went at that time into Phrygia to examine that new Prophecy says the Anonymous authour chapt 16. of this B. Moreover we may observe that Sotas was dead when Aelius Julius wrote this which is shown by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a term which the Greeks use when they speak of a dead person had Sotas been alive he would doubtless have confirmed this thing by his subscription The same term Serapion uses when he speaks of Apollinaris who also was then dead Vales. a Here we began the 20 chapter following therein Rufinus Musculus and Christophorson The Kings the Maz. and Fuk. M. SS begin the chapter from these words And of this sort were the matters c. which are the close of the foregoing chapter Vales. b The antient Christians did frequently use this term as often as they disputed against the Gentiles under which title they put forth many books to shew that there was one God the maker and King of all things which term to wit Monarchy they ascribed to God the father but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the dispensation and administration they assigned to the Son and holy Ghost so Tertullian in his book against Praxeas and Tatianus adversus Graecos There is a book of Justin the Martyrs now extant which has this title Moreover from this title of Irenaeus's book we may conclude that Florinus asserted two principles and embraced the opinions of Cerdo and Marcion affirming one to be the Authour of Good the other of evil Vales. c See Irenaeus and Epiphanius concerning a work of Valentinus's which bears this title Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original Those notes which were set at the margin of M. SS that the reader might understand something remarkable occurred there were properly so called Therefore we translate it adnotationem i. e. a note This note is now to be found in many Greek M. SS exprest onely by the two first letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. note This adjuration of Irenaeus's did so well please Eusebius that he put it at the beginning of his Chronicon Vales. e All our M. SS and Nicephorus doe read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his goings out and so we translate it Vales. f It was the custom of the primitive Christians when they heard any impious expression in a familiar discourse which was disagreeable to the rule of the Catholick faith forthwith to stop their ears and run away See Irenaeus B. 3 Against Heresies chap. 4 and Jerom B. 1. against Rufinus Vales. * Or every soul of all sorts of men For that 's the import of the Greek if it be exactly rendred Valesius translates it ex omnigenere hominum quà m plurimos i. e. very many of all sorts of men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he unclothed himself 't is a metaphor taken from champions who being to engage strip't themselves and studied by various arts and subtilties tò vanquish their Adversaries Vales. b This Apollonius was not the same person with him mentioned chap. 16. of this book Jerom in Catalogo calls him a Roman Senatour Eusebius does not say he was one of the Senate in this place But more of this hereafter Vales. c Jerom in his book de Scriptor Ecclesiast Supposes the person here spoken of to be Apollonius's servant and calls his name Severus Vales. * That is the devil having stirred up one of his own instruments or ministers c. d He means the Rescript of Marcus mentioned chap. 13. B. 4. See that place and the notes upon it Rufinus thought the Edict of Trajan which Eusebius mentions B. 3. chap. 33 or the Rescript of Adrian see chap. 9. B. 4 to Minucius Fundanus was here meant Vales. e The judges who interrogated the Christians that were brought before them were wont to perswade and entreat them to have a regard for their own safety by embracing the worship of the heathen Gods There are infinite Examples hereof in Tertullian Eusebius c. Vales. f From this passage I am induced to think that Apollonius was of the Senatorian order as Jerom has said Who upon the information of some desperate fellow whose name is unknown was brought before Perennis the Prefect of the praetorium i. e. the officer to whom the oversight of the Souldiers was committed as being a Christian being ask't by the Judge what order he was of and making answer that he was of the Senatorian order Perennis commanded him to give an account of his faith before the Senate Which when Apollonius had with much eloquence done by the sentence of the Senate he was put to death Why may we not therefore believe Jerom who in his book de Ecclesiast Scriptor and in his Epistle to Magnus has said in express terms that Apollonius was a Senatour And although Eusebius does not expresly say so here yet from this relation of his thus much may be collected Besides Jerom might have read the Acts of Apollonius's suffering to which Eusebius does here refer us In which Acts t is probable Apollonius was called a Roman Senatour and was said to have been betrayed by his servant These Acts were written at Rome in Greek by men that were Grecians after the same manner as the Acts of the Lugdunensian Martyrs were written in Greek Vales. g Jerom in his book de Scriptor Eccles. misunderstanding this place of Eusebius has accounted Apollonius amongst the Ecclesiastick Writers But Eusebius onely says that Apollonius made a most elegant oration before the Judges in defence of the faith he profest not that he wrote an Apology
Scaliger takes notice of this mistake of Jerom's in his Animadvers Eusebian p. 208. But he has there altered the reading of part of this place in Eusebius thus But the Martyr most beloved of God after he had beseech't the Judge by many intreaties that he might have leave to give an account of his faith before the Senate Which emendation is contradicted by all our M. S. copies and by reason it self Vales. h All Translatours have rendred this place without taking any notice of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Versions supposing it to be useless Which as I judge is not true first because the Senatours were not Judges neither had they Jurisdiction 2 Perennis who was the Judge in this cause had remitted Apollonius to the Senate not that the Senate should give judgment upon him but that Apollonius should give them an account of his religion He honoured the Senate so far that he would not condemn a Senatour before the Senate had had cognizance of his crime When therefore the Senate had heard Apollonius their answer was that the man should be judged according to the Law After this Apollonius was punished with death by the sentence indeed of Perennis himself but by the decree of the Senate because the Senate had heard him and given their consent that he should be condemned Vales. i He means the Rescript of Trajan which Eusebius mentions B. 3. chap. 33 at the latter end See the place and the note upon it Vales. a In his Chronicon Eusebius assigns fifteen years to Eleutherus and continues his Presidency to the last yearâ— of Commodus Between which two accounts of his there is a great disagreement Vales. b Nice phorus calls him Bacchylus But sometimes diminutive terms such as this is are written with â— double L. Vales. a The reading of the Maz. Med. Fuk. and Savill M. SS is the Churches of all Asia as we have translated it Asia may be taken in a threefold sense sometimes 't is taken for the third part of the world sometimes for a Province divided into nine Jurisdictions which was governed by a Roman Proconsul at other times 't is more strictly taken for that region which lies by the River Meander In these words of Eusebius 't is in my judgment to be taken in the second sense to wit for a Province which a proconsul governed Vales. * That is the fourteenth day after the appearance of the new Moon for the religious part of the Jewish Calendar was concerned in these appearances of the new Moon the reports whereof were made by the country people See the whole manner hereof described particularly by the Learned Doctor Cudworth in his excellent discourse concerning the true Notion of the Lords Supper pag. 67. See also M r Jo. Gregory of Oxford in his discourse concerning Upper-rooms p. 14 c. b The Learned Arch-Bishop Usher in his dissertation prefixt before Ignatius's Epistles thap 9. says that the Asiatics who celebrated Easter with the Jews on the first day of unleavened bread passed over that day with mourning and fasting after which day was ended they concluded their Lent-fast Which opinion Eusebius does here contradict in that he affirms expresly that the Asiatics did put an end to their fastings on the 14 th day of the first month although it were not Sunday Vales. c Here Eusebius does plainly declare that the Asiatics onely did at that time celebrate Easter with the Jews but that all the other Churches observed that festiyal on another day Wherefore I dissent from Halloixius Arch-Bishop Usher and others who suppose that the Syrians Mesopotamians and Cilicians did then keep Easter at the same time with the Asiaâ—ics 'T is evident that the Syrians and Mesopotamians were then right in their sentiments about this matter which appears from their councills here mentioned by Ensebius For Oâ—droena is a part of Mesopotamia But afterwards they fell to the Jewish observation of this Festival and that before the Nicene Councill as Athanasius asserts On the contrary the Asiatics forsaking their former errour embraced the sounder opinion in their observation of Easter which they did before the Nicene-Councill as appears from Constantines Epistle which Eusebius relates B. 3. chap. 18 and 19. of Constantines life Vales. d It was questioned amongst the Antients at what hour the Fast before Easter was to be concluded some were of opinion that it was to be continued to the dawning of Easter day after the Cock-crowing as may be seen in Epiphanius and Clemens others thought it was to be finished on the Saturday evening before Easter-day So Cyrill in Homil. Paschal Vales. e The Bishop of Caesarea before the Nicene Council and a longtime after had the dignity and honour of a Metropolitâ—â— and presided in all the Councils of Palestine as being Bishop of the chief See Nevertheless the Bishops of Jerusalem had a respect shown them their 's being the Apostolick Church which first had a Bishop Therefore the Bishops of that See were not under the Bishops of Caesarea but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. were as to their priviledges independent of the See of Caesarea See the seventh Canon of the Nicene-Council Vales. f He was Bishop of Amastris in Pontus of whom Dionystus Bishop of Corinth makes mention in his Epistle to the Church of Amastris which Epistle our Eusebius speaks of B. 4. chap. 23. There was one which bore the same name to wit Palmas of the consular order whom Adrian commanded to be killed so says Spartianus Moreover Eusebius says this Palmas presided as being the most antient Bishop not that he was a Metropolitan For Heraclea not Amastris was Metropolis of the Cities of Pontus But in the Ecclesiastick Councils the precedency was different according to the diversity of times and places The plainest and most reasonable cause of precedency was that the antientest Bishop should take place of the rest Afterwards the Bishops of the Metropolitan Churches had that honour given them Vales. g Jerom in his book de Scriptor Ecclesiast expounds this place so as if Bacchylus had convened a Council in Achaia apart by himself for in this sense he takes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Eusebius But there may another sense be given hereof to wit that Bacchylus wrote a private Epistle in his own name concerning Easter not a Synodicall Letter as the rest did Eusebius Book 6. chap. 11. calls a private Lettor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * He means Easter-day †Eusebius quotes part of this Epistle at the 31 chap. of his 3 d B. The Learned Reader upon comparing of the original Greek here and at the said 31 chapter will find some small difference upon which account our Version of the two places differs for we translated them as we found them a See B. 3. Chap. 31. note d. But the Jewish use of this plate of Gold can't be meant here for John was neither High-priest
Moreover Porphyrius in these words of his here quoted by Eusebius saies Origen was eminently renowned upon account of his writings which he left behind him 2. Porphyrius in his life of Plotinus not far from the beginning has these words But when Herennius Origen and Plotinus had agreed amongst themselves that they would not publish the Opinions of Ammonius which having heard from him they approved of as most especially pure and refined Plotinus was as good as his word but Herennius first broke the compact and afterwards Origen followed him But Origen wrote nothing besides a book concerning Daemons and a piece in Gallienus's time wherein he proved that the King was the onely Poet. This last book Origen wrote in praise of Gallienus the Emperour to commend his Poâ—tical faculty For Gallienus was given to Poetry and there are some nuptial verses of his extant amongst the fragments of Petronius Arbiter Now if it be true that this Origen School-fellow to Plotinus wrote this book under Gallienus the Emperour doubtless he must necessarily be distinguished from Origen Adamantius For Origen Adamantius survived not the times of Gallienus but died when Gallus and Volusianus were Emperours in the year of Christ 252 having compleated the sixty ninth year of his age Vales. e The Heathens call'd the Christians and Jews Religion barbarous as Justin Tatianus and others affirm So they termed every thing which was not Grecian Porphyrius calls this barbarous Impudence to despise the Roman Gods and the Emperour's Edicts to be forc'd by no Torments or Persecutions to sacrifice to those Heathen Gods Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cauponari to sell Wine or to keep a Victualling-house Now because these Cauponae us'd to cheat the buyers by mixing and dashing their Wines and so enrich themselves this word is us'd to adulterate or corrupt as here and likewise in holy Writ in the 2 d Epistle to the Corinthians Chap. 2. 17. we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not corrupting the Word of God Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyrius takes this Metaphor from Hucksters who by counterfeiting false wares for true circumvent the buyers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to suborn to lay one thing for another hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Changling a false child left in the place of one taken away Thus Porphyrius saies Origen plaies the Huckster Vales. h Origen quotes this Numenius in his books against Celsus he was a famous Pythagorean born at Apamea in Syria Longinus in his book De Fine mentions these Philosophers Numenius Cronius and Moderatus who he saies connected Pythagoras's and Plato's Opinions together Cronius's book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by Nemesius in his book De Naturâ Hominis Cap. 2. Vales. i Apollophanes is call'd by Stobaens in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Aegimius Vales. k This was Cassius Longinus who has onely one book exstant at this day entitl'd De sublimi Genere dicendi most men think he was a Grammarian but he profess'd Philosophy as Suidas and others testifie he was Porphyrius's Master in Platonick Philosophy at Athens He liv'd in Origen's time and was younger then him and died a long time after him 't is a wonder therefore that Porphyrius should reckon him amongst the antient Philosophers Vales. l This Moderatus was born at Gades now call'd Cales an Island on the South side of Spain without the Straits of Gibraltar he wrote eleven books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Nicomachus See Photius and Suidas Vales. m Chaeremon was a Stoick Philosopher Origen in his books against Celsus quotes Charemon's book De Cometis he taught Philosophy at Alexandria and Dionysius Alexandrinus succeeded him in his School See Suidas in Dionysio Vales. Of this Chaeremon see Martials Epig. book 11. Epig. 57. n This Cornutus Aser Leptitanus taught Philosophy at Rome in the Reign of Claudius Nero he wrote many things concerning Philosophy and Eloquence Persius dedicates his fifth Satyr to him as to his Master he wrote a book De Graecorum Theologia which is cited by the Etymologist in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the name is corrupted by Aldus Manutius and call'd Phornutus Vales. o We may from these words gather that Heraclas and Origen had the same Philosophy Master which Porphyrius affirms was Ammonius the most famous Philosopher of that Age. Vales. p The Philosophick habit was the Pallium or Cloak which was the usual Badge of the Greek Philosophers different from that which was worn by the ordinary Greeks which those Christians still kept to who before their conversion had been professed Philosophers this our Eusebius affirms of Justin the Martyr B. 4. Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in a Philosophick habit was an assertour of the divine Word q Hence we may conjecture that the Clergie had at that time no peculiar habit seeing that Heraclas a Presbyter of Alexandria and afterwards Bishop always retain'd his Philosophick habit Vales. r Hence 't is conjectur'd that Origen Catechiz'd at Alexandria in a private Auditory and not publickly in the Church for had he before taught in the Church Demetrius could not have brought this as an objection against Alexander and Theoctistus Wherefore Rufinus mistakes who saâ—es Demetrius permitted him to Catechize publickly in the Church Vales. s He writes to Demetrius the Bishop in the third person understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Holiness And without doubt had we the whole Epistle we should find these words to precede Vales. t Alexander Bishop of Jerusalem was a very eloquent man and without doubt wrote this Epistle himself which makes him use the first person here but the letter was writ both in his name and in the Bishop of Caesarea's Vales. u This Synnada is a very noted City of Phrygia and as Stephanus in his book De Urbibus writes it ought to be written with a double n though some write it with a single one it is deriv'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—habito to dwell together because many flock'd from Macedonia to dwell together there from whence it was first call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was corrupted by the interposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is also some old pieces of Caracalla's Coin with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence it appeares these Synnadenses were Doricks mix'd with Ionians for they were originally Macedonians and therefore Doricks though they liv'd in the midst of Ionia Vales. x Origen was about 30 years old when he came into Palestine for according to our Eusebius's account in this place he went thither about the end of Antoninus Caracalla's Reign Vales. a Christophorson translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libellos ex variis Scriptoribus excerptos tanquam flosculos i. e. books like flowers selected out of divers Authours 'T is true the Antients call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things selected or excerptions out of any Authour such are Origen's Philocaliae Such
this it may be concluded that the account of the whole year and of the months was not of one and the same form amongst the Syrians For those of Gaza computed them after one way those of Tyre after another and those of Caesarea after a third manner But I am fully perswaded that the Caesareans used months wholly composed according to the Julian form For in all places of this book of Eusebius's concerning the Martyres of Palestine wherever mention is made of the Macedonian months amongst the Caesarians the mention whereof does frequently occur in it the days of those months do always agree with the days of the Roman months excepting this only place in this first Chapter Therefore I think that the reading in the Text of Eusebius here should be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the seventh day of the month Desius Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on the fourth feria or to render it word for word on the fourth day of the Sabbath or of the week For the ancient Christians having received a set account of the seven days of the week from the Jews named them as they did Therefore they called them the first of the Sabbath the second of the Sabbath c. See Tertullian in his Book De jejuniis Sometimes they called them feriae Feria is the same with Sabbath Therefore as the Jews termed the week-days the first the second the third of the Sabbath and so on to the Seventh-day which they called the Sabbath so the antient Christians termed them the first second and third feria c. making an alteration only in this that they did not keep the Sabbath-day holy as did the Jews but observed their Sabbath 〈…〉 the first day of the Sabbath which they also called Sunday or The Lord's Day So Isidorus in his Book De Natura Rerum Chap. 3. Bede in his Book De Ratione Temporum says the week-days were called feriae because the Clergy-men by the decree of Pope Sylvester were ordered to keep every day holy But this opinion cannot be true for the days of the week were called feriae long before Pope Sylvester's time as Tertullian informs us Moreover not only the Christians but the Gentiles also received the computation of the week from the Jews as Josephus informs us in the close of his second book against Apion But the Gentiles called the days of the week by the names of the seven Planets which names continue still in use amongst most Nations being as it were certain reliques of the ancient errour of the Gentiles See Tertullian in his Book Ad Nationes Vales. The Ecclesiastical year of old began at Easter the first week whereof was all Holyday the days being distinguished by prima secunda tertia c. added unto feria From thence the days of any other week began to be called feria prima secunda c. See M r Jo. Gregory of Oxford in his Tract De Aeris Epochis Chap. 5. The original of the names which we in England give to the days of the week may be seen in Verstegan's Antiquities pag. 68 c. Edit Antwerp 1605. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render primum Martyrium the first Martyrdom so the Latine Acts render it whence it appears the Translator thereof did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * See B. 8. Chap. 3. He was a Deacon of the Church of Gadara Concerning whom we have this passage in the Mâ—â—ologiâ— at the 18 th of November The commemoration of the holy Martyrs Michaeus Zacchaeus Deacon of Gadara and Alphaeus The blessed Zacchaeus was led before the tribunal having an heavy iron-chain about his neck Vales. a The Greeks in their Menaeum make mention of two Romanus's both Martyrs the one they say was condemned by Asclepiades the Praefect at Antioch in the Reign of Galerius the other was a Deacon of Caesarea concerning whom Eusebius here speaks who as they affirm suffered under Diocletian But in as much as they confess that both of them suffered on one and the same day for they affirm that both of them had their tongues cut out that they both spoke after they were cut out and that both of them were afterwards strangled in prison 't is plain that the Greeks mistake in their making of them two distinct Martyrs I wonder that this opinion of theirs should please Baronius in his notes on the Martyrologie If there were two Martyrs called by the same name to wit Romanus and if they both suffered Martyrdom on the same day at Antioch why does Eusebius mention but one here It will perhaps be answered that Eusebius was resolved to speak of the Martyrs of Palestine onely in this book and therefore that he onely mentioned Romanus the Deacon because he was a Palestinian But Eusebius has made mention of this Martyr in another place to wit in his second Book concerning the Resurrection and Ascension of Christ where he acknowledges but one Romanus who was Martyred at Antioch Vales. b Amongst the Primitive Christians especially in the smaller Towns because the Clergy were few in number one and the same Clergy-man performed two or three Offices Hence 't is that in the Acts of Procopius the Martyr which we related before Procopius is said to have born three Offices at the same time in the Church of Scythopolis to wit the Office of a Reader of an Interpreter and of an Exorcist After the same manner therefore Romanus was both a Deacon and also an â—xorcist in the Church of Caesarea See Vetus Author Question Veter Novi Testament ch 101. Vales. c There was in former times a twofold use of the Exorcists in the Church For their business was to cleanse both those possessed with devils and also the Catechumens who were exorcized more than once For after every examination in their Catechism they were brought to the Exorcist ungirt and with their Shoes off that they might be purged by him See Cyril Hierosolymit in procatechesi ad Illuminandos and Chrysostom in his first Homily ad Illuminandos in his first Tome Vales. d Many of these persons had renounced Christ as Eusebius declares in his second Sermon concerning the Resurrection where he speaks of the tortures inflicted on Romanus which he mentions not here Vales. e I suppose he means Galcrius Caesar for Diocletian made his abode then at Nicomedia The Caesars like Apparitours and Officers went all over the bounds of their own district Indeed in that year when the persecution begun Diocletian lived together with Galerius at Nicomedia in April as Eusebius attests in his eighth book Also a little after the persecution began when the Imperial Palace aâ— Nicomedia was burnt by Lightning Diocletian was at that City as Constantine informs us in his Oration Ad Caetum Sanctorum Wherefore he could not be at Antioch when Romanus was condemned to be burnt which happened about the beginning of the Persecution For Romanus was strangled on the 15 th
joyntly Vales. * In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutually it should be undoubtedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst themselves so 't is corrected in the margin of the Geneva-Edition and so also Sir Henry Savill had mended it in the margin of his copy Vales. l The Maz. Fuk. and Med. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but without doubt we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Latronianus Corrector of Sicily we find mention of this Latronianus in an old inscription at Panormus which is attested by Gualtherus in Tabulis Siculis number 164. D. N. FL. VALERIO LICINIO AUG DOMITIUS LATRONIANUS V. C. CORR. P. S. DEVOTUS N. M. QUE EJUS Gualtherus also in his Annotations upon this inscription quoteth and correcteth this place of Eusebius Vales. m By these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius meaneth the Presbyters who were commonly called Sacerdotes secundi ordinis Priests of the second order which may be collected out of several good Authours as Optatus Milevitanus and Jacobus Sirmondus in his notes upon Sidonius page 78. Hieronymus in his Epitaph on the blessed Paula says There were present the Bishops of Hierusalem and other Cities and an innumerable company of Priests inferioris gradus of the lower order c. So also says Gregor Nazianz. in Carm. Jamb de vitâ sua pag. 6. Hence comes this distinction the Bishops in the Church sate in more losty thrones the Presbyters sitting on both hands on lower seats and the Deacons standing by in white garments saith the same Greg. Naz. in his dream De Ecclesiae Anastasia pag. 78. Eusebius also in his description of the Church of Tyre allotteth the thrones which were in the Church next the Altar to the Bishop and Presbyters but the benches to the Deacons where also he calls the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those which have the second places next the Bishop See S t Augustin's 148 th Epistle Vales. a This Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the Estates of the Christians is here put in a wrong place for the Epistle which follows says not a word concerning the Estates of the Christians This Title might better have been prefix't before Chap. 5. where we have two several Decrees of Constantin's concerning the Estates of the Christians Therefore very well do the old Maz. and Fuk. M. SS make no distinction of a Chapter in this place Vales. * See B. 9. Chap. 9. note f. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius mentions these Folles at the close of his book De Mensur Pondcrib He speaks of two sorts of them the first he calls the small Talent consisting of 208 denarii The value of the other he says is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo minuta two minutes or mites See the Learned Petavius's Diatriba concerning the Follis at the end of his notes on Epiphan pag. 431 c. Edit Paris 1622. c Concerning these Vicarii praefectorum Deputies of the Prefects we have treated in our notes on the 14 th book of Amm. Marcellinus pag. 17. where we shewed that there was a difference between acting for a Prefect and acting for the Prefects He may be said to act for a Prefect whom the Prefect of a City or Prefect of the Pretorium orders to supply his place in any special business But he may be said to act for the Prefects who exercises a Deputies power ordine Codicillorum See the place now cited in those notes The title given to these Vicarii at this time was Perfectissimus see book ◠chap. 9. note f. not Clarissimus or Spectabilis This we are informed of from Constantine the Emperours Rescript to Probianus Procunsul of Africa which Augustine relates in his 68 th Epistle and in his 3 d book against Cresconius cap. 70. Vales. a In the most ancient Maz. and Fuk. M. SS this is called the Sixth Chatter which is true if I mistake not See the foregoing chap. note a. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomini Romano upon the Roman name b In the Med. Maz. Fuk. and Savil. M. SS we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most honoured and our dearest Anulinus We have the Relation of Anulinus in answer to this Rescript of Constantine's in Augustin's 68 Epistle But Eusebius inserts these Rescripts in a preposterous kind of Order For Constantin's Letter to Cecilianus the Bishop and his Rescript to Anulinus ought in order to precede Constantin's Letter to Miltiades Bishop of Rome For all those Letters have a relation to the Roman Synod which was summoned upon the account of Cecilianus when Constantine and Licinius were both the third time Consulls in the year of Christ 313. Vales. a Here we follow that emendation of this place which is set at the Margin of Turnebus's M. S. who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affinity in this place reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobility For Constantine was extracted from a Royal descent he derived his pedigree from Claudius the Emperour Vales. b The best Comment upon this place is the 54 th chap. of book 1. of Constantin's Life The Militia amongst the Roman's was twofold the Militia Castrensis or the Militia imploy'd in all Martial Affaires and the Militia civilis which in Theodosius's Code is called the Militia Cohortalis the militia imploy'd in Civil Affaires Those that were listed into this Militia Cohortalis were by the Latines commonly call'd Officiales or Apparitores and by the Greeks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Themist 1. Orat. pag. 38. Chrysost. Homily 1. upon the first Epist. to Corinth pag. 8. and pag. 10. Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrysost. Hom. 1. upon Saint Matthew is us'd for Apparitoris Officio fungi to execute an Apparitours Office But the Greeks sometimes for distinction's sake of the Militia Castrensis called these Apparitores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City Apparitours So Eusebius in the place above quoted and Themistius in his 17 th Orat. pag. 457. makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Eusebius i. e. the Apparitours of the Presidents and Prefects of the Praetorium who gathered the Tributes which belonged to the Treasury Vales. c This passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christoph. and Langu◠render'd mortuos the dead but I cannot admit of this version What Law this of Licinius's was 't is difficult to resolve It seems to have belonged to the Testaments of Dying people it was abrogated by Constantine after Licinius was overcome by him Vales. d Eusebius uses this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs here at book 8. chap. 14. see note c. there where he treats concerning Maximinus the Eastern Tyrant but in his first book De vita Constant he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ways of getting money The Ancient Greeks us'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence There is extant a book of
Xenophon's entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The modern Latine Authours call these taxes tituli Vales. e The phrase here us'd viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well rendred by Langus iteratae agrorum mensiones the re-measuring of Lands This Version Rufinus confirm's who renders it census innovare to renew the Census or the prizing of every mans Estate This Census could not be renewed without the remeasuring of Land For the Census amongst the Romans consisted of two things i. e. the measuring of Lands and the numbering of the People as I have elsewhere noted We have the testimony of Aurel. Vict. and of Victor's Epitome in confirmation of what Eusebius says concerning Licinius's avarice But what Eusebius says concerning Licinius's exactions and oppressions of his Subjects is confuted by the Testimony of two ancient Authors viz. Aurel. Victor and Libanius Victor says of Licinius that he was Agraribus plane ac rusticantibus quia ab eo genere ortus altusque erat satis utilis i. e. To the common sort of people and Rusticks because he was extracted from and maintained by that sort of men He was useful enough Libanius in his Oration Pro Templis Gentilium says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Cities flourished under him viz. Licinius Vales. f I doubt not but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proscriptions for in the first book De vita Constant. cap. 55. where Eusebius repeats all these passages almost in the same words instead of this term he uses this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments of exile Vales. g Christoph translates the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used Patricios erroneously as we before signified They were termed nobiles who were descended from those that had born any Office in Rome or in the Towns incorporate Vales. h But Licinius died in the Sixtieth year of his age as Victor affirms in his Epitome Wherefore Eusebius like an Oratour aggravates the matter here Vales. a At these words we began the 9 th chap. which conjecture of ours is confirmed by the old Maz. and Fuk. M. SS And in those M. SS this chapter is rightly call'd the eighth chapter as we remark't before Vales. * Licinius †Constantine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the words in the original which Valesius renders thus modestam ac sobriam in se colligens mentem Grynaeus thus rem hanc sapienter expendit and we translate it after this manner entring into a prudent and sober consideration with himself 'T is a phrase usual with our Euschius For so he expresses himself book 3. De Vita Constant. chap. 5. and 11. * Or Prince the term in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c By this Phrase here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Peace is meant the Peace which they restored So Seneca in his book De Clementia brings in Nero speaking thus Haec tot millia gladiorum quae pax mea comprimit ad nutum meum stringentur Where by pax mea he means the Peace he had procured So also Velleius Paterculus uses this Phrase and on some Old Coines we find this inscription Pax Augusti i. e. the Peace procured by the Emperour But Pax Romana is by the same Seneca in his book De Clementia and in that De Providentia used in another sence to wit pax ea quâ fruitur imperium Romanum i. e. that Peace which the Roman Empire enjoyeth Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dances here used when the discourse is concerning the Christians praising God did not please Niceph. And therefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius in his second book De vita Constant. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term indeed is more tolerable But we may easily bear with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Christians used to dance on their Festivals of the Martyrs which they kept in honour of them and thus they celebrated their Conflicts and Victories as Greg Naz. relates in Carminibus ad mulieres sese curioflus exornantes pag. 152. Basilius Magnus in his 14 th Homily against drunkenness has a sharp invective against these Choreas or Dances Vales. e The reading in the Kings M. S. which Stephens almost every where follows is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared by their Law published in favour of the Christians But in the Maz. Med. Fuk. and Savil. M. SS this place is written far otherwise thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did by a most apparent and convincing testimony of their deeds declare to all men which reading being confirmed by the consent of more and those ancienter copies we with good reason supposed ought to be preferred before the other Vales. * See Socrat Ecclesiast Hist. Book 7. Chap. 1. note c. * Non quod in Scholas relati essent so he words it the expression is ambiguous * That is he himself Revised and Corrected it †See Eusebius's Eccles Hist. Book 6. Chap. 43. * That is Pure †See Socrates's Eccles Hist. Book 5. Chap. 19. note a. * Socrates and Sozomen a In the Kings M. S. and Robert Stephens's Edit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the war but in the Florent and Sfort. M. SS we found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecution Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here us'd does not as usually signifie singillatim one by one apart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly for Eusebius in his books De vitâ Constantini does indeed but partly touch the history of Arius he prosecutes it not wholly and particularly Vales. c Musculus renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus we will begin our History where he left off Christoph. does translate it almost after the same manner but more barbarously as to his Latine We have rendred these words thus ab iis rebus quas ille intactas reliquit operis nostri sumemus exordium i. e. we will begin our History from those matters which he has left untouch't For Socrates's meaning is that he will begin from the History of Arius which Eusebius had but partly touch't upon in his books concerning the life of Constantine for Eusebius says he made it his business in those books to enlarge upon the Emperours praises rather than to give an exact account of the Ecclesiastick Affairs but he himself resolving to commit to writing the Affairs transacted in the Church promises to give a more accurate relation of the Arian-Heresie and to begin his History from those things which Eusebius had either purposely omitted or but slightly touch't upon as not conducive to his design in hand Indeed Socrates has not begun his History where Eusebius left off For Eusebius continues that work of his concerning Constantines Life to the death of Constantine But Eusebius has continued the Series of his Ecclesiastick History down to the tumults
Epiphanius mentions in Hares Arian It was written by Constantine after the Nicene Synod and it contains the punishment of those that would not recede from Arius's wicked tenets For at the close of that Epistle the Emperour commands that if they be persons of the ordinary rank they shall pay tribute for ten heads besides their own Poll-money But if they be descendants of the Curiales or Noble-men they shall be delivered to the Court and made liable to bear the publick Offices of the Decurions This Letter therefore was like an Edict and so ought to be publickly read and promulged Vales. a The greatest part of this Epistle is extant in the first book of Theodorets Ecclesiastick History chap. 20. it is entire in Latin in Baronius at the year of Christ 329 as Justinian the Emperour sent it to Pope Vigilius Vales. a Sozomen relates the same story in his first book chap. 22. but in such a manner that 't is sufficiently apparent he had it out of Socrates's History For Socrates tells the whole story more fully and elegantly And after he has told it says he had it from a credible person who lived in the times of the Nicene Council But Sozomen begins this relation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It s reported that the Empeour c. Nor does he confirm it by any persons authority Besides Sozomen has in a manner stole the very words of Socrates making some small alterations and interpositions as Plagiaries usually do But this story seems to me very improbable upon many accounts First because it is founded on the autority of no ancient writer Secondly neither Socrates nor Sozomen do say of what City Acesius was Bishop which was very necessary to confirm the story Thirdly it is not at all likely that an Heretical Bishop should be summoned by Constantine to an Ecclesiastick Synod For if Constantine had sent for Acesius in order to the restoring of Peace and Agreement to the Church upon the same account he ought to have summoned the Bishops of other Heresies also to the Nicene Council Lastly what Socrates says to wit that he had this story from a very old man who was at the Synod seems to me altogether incredible This persons name was Auxano a Novatian Presbyter who was at the Synod with Acesius and lived untill the reign of Theodosius Junior as Socrates says chap. 13. of this book Now from the Nicene Synod to the beginning of Theodosius's reign there are 83 years To which if you adde 20 for so old Auxano must needs be when he was present at the Council Auxano must necessarily be above an hundred years old when he told Socrates this story Let the Reader judge therefore at what rate the testimony of a decrepid old Heretick is to be valued Vales. a The Florent M. S. addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sub-Deacons and so the reading is in Sozomen book 1. chap. 23 where he tells this story concerning Paphnutius where also what we said before is apparent to wit that Sozomen borrowed from Socrates For he that addes to anothers relation shews evidently that he wrote last Vales. b Rufinus out of whom Socrates had the former story which he tells in this chapter concerning Paphnutius says not a word of this speech of Paphnutius see his first book Eccles. Hist. chap. 4. But he relates that Paphnutius was one of the Bishops in the parts of Egypt and that he was present at the Nicene Council * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a place where the Ascetae lived concerning whom and their course of life see Euseb. Ecclesiast Hist. book 2. chap. 17. note a. book 7. chap. 32. note c. in the second Alphabet Vales. a By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Protectores Domestici or Guards of the Body which waited on the Emperours person They were Souldiers of a superiour order who also had greater pay then the others See Valesius's notes on Amm. Marcellin book 14. pag. 33. b We perfected this place by the assistance of the Florentine and Sfortian M. SS For in the common Editions of Socrates after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosius Bishop of Corduba followed these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vito and Vincentius But those incomparable M. SS exhibited this place entire to us after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Hosius Bishop of Corduba in Spain I do believe as it is before written Vito and Vincentius Presbyters of Rome c. This is the series of the Bishops who subscribed the Nicene Council which Socrates transcribed from Athanasius's Synodicon as he himself attests hereafter In the Greek collections of the Canons this series is wanting nor is it extant in Dionysius Exiguus's Version But in that ancient collection lately published at Paris which the Western Church heretofore made use of before Dionysius's Version and in Isidorus's collection this series occurs almost in the same words In that ancient collection the words are these Et subscripserunt Osius Episcoâ—us civitatis Cordubensis Provinciae Spaniae dixit ita credo sicut superius scriptum est Victor Vincentius Presbyteri urbis Romae Alexander Alexandriae magna Alphâ—cration c. i. e. And they subscribed Osius Bishop of the City Corduba in the Province of Spain said I believe so as it is above written Victor and Vincentius Presbyters of the City of Rome Alexander of Alexandria the great Alphocration c. The words in Isidorus's Collection are almost the same But in Athanasius's Synodicon Eustathius Bishop of Antioch and Macarius Bishop of Jerusalem are placed after Alexander Bishop of Alexandria Vales. c Athanasius makes mention of this Vito the Presbyter in His Apologetick against the Arians and attests that a Roman Synod consisting of fifty Bishops by whom he was received into communion was convened in his Church Vales. d In the Latine collections of the Canons Harpocration is stiled Bishop of Naucratis and next to him is set Adamantius Cynopolites or Cynensis as it is in that forementioned ancient collection Vales. e This book of Athanasius's is not now to my knowledge extant But 't is probable that the names of the Bishops who subscribed the Nicene Council were translated out of that book Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term that occurs here imports the notation or express declaration of the time usually prefixt before publick Acts. In the Greek collection of the Canons which Joannes Tilius first published the notation of the time is prefixt thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Canons of the 318. Holy Fathers convened at Nice in the Consulate of the most illustrious Paulinus and Julianus on the 636 th year from Alexander on the nineteenth day of the month Desius before the thirteenth of the Calends of July Vales. g It is otherwise in the Greek collection which Tictius published see the foregoing note For 't is said that the Synod was convened on the
3 d book chap. 6. neer the end Vales. b Athanasius in his book de Synodis set forth the time of this Council by these notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those Bishops that met at the dedication were ninety in number they were convened in the Consulate of Marcellinus and Probinus in the tenth Indiction the most impious Constantius being there present Vales. c In the Consulate of Marcellinus and Probinus on the eleventh of the Calends of June was compleated the fourth year from Constantines death The Synod of Antioch therefore was convened after this day if it be true which Socrates here says to wit that it was convened in the fifth year after Constantines death Vales. d In Epiphanius Scholasticus's Version this persons name is truer written thus Flaccillus Nor is he otherwise called in Pope Julius's Epistle to the Bishops convened in this Synod of Antioch This person had been present before at the Council of Tyre and had with the Arians conspired against Athanasius as the Epistle of the Egyptian Bishops to Dionysius the Comes doth inform us which Epistle Athanasius has recorded in his second defence against the Arians Eusebius of Caesarea dedicated the books he wrote against Marcellus to this same Flaccillus But instead of Flaccillus he is almost every where called Placitus only in the following chapter the Allatian M. S. terms him Flaccillus Vales. e These calumnies of the Eusebians are incomparably well refuted by the Egyptian Bishops in their Synodick Epistle which Athanasius records in his second defence against the Arians Vales. a Sozomen in his third book chap. 6. explains this passage in Socrates where he speaks thus concerning Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. from his childhood according to the custom of his own Country he learned the sacred Scriptures by heart Therefore the boys of Edessa got by heart the books of sacred Scripture according to the usage of their Ancestours Indeed Ecclesiastick Writers do attest that the Edessens were most ardent lovers of the Christian Religion Vales. * Or Restauration or Election * Or the Faith a Instead of these words but in reality their design was to subvert the Allat M. S. has these but giving the beginning to a pretext by their continual c. and so Epiphan Schol. read it as from his Version appears Vales. b In the Allat M. S. the reading is fall into Vales. c How these words are to be understood I have advertized the Reader in the second book of my Ecclesiastick Observations chap. 2. for we must not suppose that the Arch-Heretick Arius himself was admitted and entertained in the Jerusalem Synod but his followers only For Arius himself was dead long before Should any one maintain that these words of the Bishops of the Antiochian-Council are to be understood of Arius himself then I will answer that the Jerusalem Synod is not meant here but some other more ancient Synod which admitted Arius to communion for the Eusebian party had done that before the Synod of Jerusalem as Athanasius attests in his book de Synodis not far from the beginning Vales. * Essence †John 1. 1. Joh. 6. 38. †Matt. 28. 19. * Placed d After these words we therefore holding this faith in Athanasius's book de Synodis where this form of faith occurs these are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holding it from the beginning to the end which ought not to have been omitted Hilarius in his book de Synodis has translated this form of the Creed into Latine in which Version of his these words occur Vales. e I corrected this place by the assistance of the Florentine M. S. wherein it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Son of God The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was begotten which preceded is to be understood here In Athanasius's book de Synodis the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was begotten But our reading pleases us better because it comes neerer the sense of the Arians who asserted that the Son of God was made Vales. * Or an Off-spring or a Foeâ—us f In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with fear 'T is so also in Athanasius and in Hilarius's Version Vales. g No Antioch was by a special priviledge free from this earth-quake For so 't is recorded in those incomparable Fasti Consulares which Sirmondus has published under the name of Idatius in these words Marcellino Probino Coss. His consulibus pugna facta est â—um gente Francorum à Constante Augusto in Galliis Et ipso anno terrae motus fuit ad orientem per totum annum praeter Antiochiam i. e. in the consulate of Marcellinus and Probinus there was a fight between the nation of the Franci and Constans Augustus in the Gallia's And in the same year there was an earthquake in the East throughout the whole year except at Antioch Vales. a In this place Socrates mistakes who confounds what was done at Georgius's installation with those things transacted at Gregorius's arival Indeed Syrianus brought Georgius to Alexandria as Athanasius attests in his Epistle ad Solitar and in his Apologetick to Constantius the Emperour and in his Apology concerning his own Escape when Syrianus pursued him But these things hapned a long while after this to wit in the year of Christ 356. Gregorius concerning whom Socrates speaks here was brought to Alexandria by Balacius the Captain and Philagrius Prefect of Egypt as Athanasius relates in his Epistle Ad Solitar But Athanasius departed from Alexandria before their arival and went to Rome whither he had been invited by Pope Julius's Letters Vales. b Socrates borrowed this out of Athanasius's Apology concerning his own escape about the close of it Where Athanasius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it was now night and some of the people lay in the Church all night a communion being expected But in his Apologetick to the Emperour Constantinus he shews manifestly that Syrianus made this irruption in the night and not in the evening as Socrates here says Vales. c Our Socrates does mistake here also For Eusebius of Nicomedia did not send Embassadours to Pope Julius to incite him against Athanasius after the Council at Antioch but a long time before But when the Presbyters sent by Athanasius had confuted Eusebius's Embassadours in all points before Julius at length Eusebius's Messengers referred the decision of the whole matter to Julius Julius therefore according to the request of the Embassadours wrote Letters both to Athanasius and also to Eusebius and the rest of Athanasius's adversaries by which he invited them to an Ecclesiastick judicature at Rome But this was done before the Council at Antioch as Athanasius informs us in his second Apologetick against the Arians and Julius Bishop of Rome in his Epistle to the Bishops convened in the Council of Antioch This Epistle of Julius's Athanasius has
a Notary who had before been Notary to Rufinus Prefect of the Praetorium Now Rufinus was Prefect of the Praetorium in the Gallia's in the sixth Consulate of Constantius Augustus and in the second of Gallus Caesar as Amm. Marcellinus tells us book 14. But two years before he had been Praefect of Illyricum Now in the year of Christ 357 Anatolius not Rufinus bore the Praefecture of the Praetorium in Illyricum Further it may be evidently concluded from Germinius's being made Bishop that the Synod of Sirmium against Photinus wherein Photinus was ejected out of his Bishoprick was not held in the year of Christ 357. For Germinius was Bishop of Sirmium before Georgius intruded himself into the See of Alexandria upon Athanasius's Ejectment as Athanasius relates in the Circular Letter he wrote to the Bishops of Egypt and Libya at such time as Georgius was in possession of the Alexandrian See Moreover Georgius entred upon the See of Alexandria in the beginning of the year 356 as it is evident from the protestation of the Alexandrians which is extant at the close of Athanasius's Epistle ad Solitar Seeing therefore Germinius was Bishop of Sirmium before the year of our Lord 356 Photinus also whom Germinius succeeded must necessarily have been deposed before this year Athanasius in Epist. ad Solitar pag. 860 where he recounts the ordinations of extraneous persons made by Constantius does in the first place mention Gregorius's Ordination then Germinius's and Cecropius's afterwards Auxentius's and at last Georgius's Amongst these persons Gregorius was made Bishop of Alexandria in the year of Christ 341. Germinius succeeded Photinus in the Episcopate of Sirmium in the year 351 after he had been sent for by Constantius then residing at Sirmium as Athanasius relates in the fore-quoted place which the Latine Translatour has rendred ill On the same year Cecropius was made Bishop of Nicomedia as it may be concluded from the foresaid passage in Athanasius Lastly Auxentius was preferred to the Bishoprick of Millaine in the year of our Lord 355 and on the year following Georgius thrust himself into the See of Alexandria Vales. p In the Allat M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrote Books which reading is confirmed by Epiphanius Scholasticus's version Vales. †That is in Greek and Latine q Socrates borrowed this passage out of Athanasius's book de Synodis Arimin Seleuciae But herein he mistakes viz. what Athanasius had said concerning the third form of the Creed drawn up at Sirmium before which the Consuls names were prefixt Socrates attributes to the second composed by Hosius and Potamius The place in Athanasius is extant at pag. 904 but in regard of its length we forbear quoting the words here Petavius in his Animadversions on Epiphanius pag. 318. has followed this mistake of Socrates's Vales. a I noted before that Hosius's banishment to Sirmium and the form of the Creed drawn up by him are here preposterously related by Socrates For Hosius's lapse hapned in the year of Christ 357. as Baronius has truly observed Vales. * Signâ— a In the Allat M. S. this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monto seleucus Epiphanius Scholasticus terms it The mountain Seleucus We have the site of this place in the Jerusalem Itinerary Vales. b It is something otherwise in Idatius's Fasti thus in the sixth Consulate of Constantius and the second of Constantius Gallus Magnentius killed himself in the Gallia's at Lyons on the third of the Ides of August and Decentius brother to Magnentius hanged himself on the fifteenth of the Kalends of September In the Alexandr Chronicle the year of Magnentius's death is falsely set down but the day is noted to have been on the fourteenth of the Ides of August Vales. a I corrected this place by the assistance of the Allat M. S. of Sozomen and Cedrenus In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He slew them because they had acquainted the Emperour with his deâ—ign Sozomen's words book 4. chap. 7. are almost the same But Epiphanius our M. SS Copies and the Alexandrian Chronicle retain the Vulgar reading to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Gallus having not acquainted the Emperour with his design of slaying Domitianus c. Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gallia the reading in the Allat M. S. is truer which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Italy which reading we have followed in our Version Vals c Julius Bishop of Rome died on the twelfth of April when Constantius Augustus was Consul the fifth time and Constantius Caesar the first time which was the year of Christ 352 after he had sat Bishop fifteen years one month and eleven days as it is recorded in the Antient book concerning the Roman Bishops which is published together with Victorius Aquitanus's Cycle Vales. * Book 1. chap. 38. a Who these Ephecticks were we may know from Diogenes Laërtius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philosophers says he were generally divided into two sorts some were termed Dogmatici who discoursed concerning things as they might be comprehended others were called Ephectici who define nothing and dispute of things so as they cannot be comprehended See Diogen Laërt in Proëm de Vit. Philos. pag. 10. Edit Colon. Allobrog 1616. of these Ephecticks whom we may in English call Doubters the Scepticks were one Species b In the original the term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten which is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a beginning wherefore we have rendred it accordingly Vales. * That is one that believes there is no God †Or methods of arguing c In the Allatian M. S. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Haeretical opinion the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that contentious and verbose way of disputing but Epiphanius Scholasticus follows the vulgar reading and so does Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he transcribes this passage of our Socrates Vales. a We meet with the same number in Sozomen book 4. chap. 9. But 't is scarce credible that so great a number of Bishops should have been convened at this Council of Millaine I should rather think that the copies of Socrates and Sozomen were false and that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty In the Epistle of the Council of Millaine sent to Eusebius Bishop of Vercellae there are the names of thirty Bishops only who consented to the condemnation of Athanasius Marcellus and Photinus Amongst whom some Eastern Bishops are recounted as you may see in Baronius at the year of Christ 355. Vales. b Paulinus Bishop of Triers was not present at the Council of Millaine but at that of Orleance which had been convened two years before in the year of Christ 353. See Baronius Vales. c The reading is the same in Sozomen book 4. chap. 9. But Baronius has long since remarked that
possession of the Churches should be delivered to such persons only as would acknowledge and profess one and the same Deity of the Father Son and Holy Spirit in a subsistency of three persons equal in honour and power In order to a more clear manifestation of those persons that owned this acknowledgment and profession such of them as were in Constantinople and Thracia were by this Imperial Law obliged to hold communion with Nectarius Prelate of the Constantinopolitan See those in the Pontick Dioecesis with Helladius Gregorius and Otreïus c. For these Prelates says Sozomen the Emperour himself approved of after he had seen and spoken with them and also they had an eminent repute for their pious Government of their Churches And the Emperour orders further in his Edict that whosoever dissented from a communion of faith with these Prelates in their several districts he should be expelled out of the Church as a manifest Heretick You see then that the power given to these Prelates here was not properly Patriarchichal but only this that their faith was to be the standard as it were to measure that of others by and a communion with them the Test for admitting persons to or expelling them from Ecclesiastick preferments But though we affirm that the Prelates here mentioned by Socrates were not constituted Patriarchs properly so called yet we see no reason of making an inference from hence as Valesius in his note here does that Patriarchs were not constituted by the Constantinopolitan Fathers For this is plainly repugnant to our Socrates's fore-mentioned words in this chap. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they constituted Patriarchs having made a distribution or division of the Provinces On which distribution of the Provinces the entire constitution of Patriarchs has its sole dependence For from it arose Dioecesis's over which Patriarchs were set See the Learned D r Beveredge's notes on the 6 th Canon of the Nicene Council pag. 52 and on the second Canon of the Constant. Synod pag. 94. * See Socrates book 2. chap. 26. book 2. chap. 16. note a. a This Funeral Oration in praise of Melitius Bishop of Antioch is now extant amongst the Works of Gregorius Nyssenus Vales. a Athanarichus King of the Goths entred Constantinople in the Consulate of Eucherius and Evagrius on the eleventh of January and died on the twenty fifth of the same month as 't is recorded in Idatius's Fasti and in Marcellinus's Chronicon On the year following which was the year of Christ 382 when Antonius and Syagrius were Consuls the whole Gothick Nation surrendred it self to Theodosius on the 3 d of Octob. as says the same Idatius Vales. * In the Greek he is called Merogaudus here and hereafter †His name in the Greek is Satornilus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders these word thus the forms of the Creed delivered by the Ancients Epiphanius Scholasticus thus the traditions of the Ancients I like neither Version For Socrates means the Books of the Ancient Doctors of the Church and more especially the interpretations of Sacred Scripture put forth by them 'T is certain what he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositions here he does a little after call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Ancients Wherefore I have here chosen to render it Expositions as Musculus does For what Socrates here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little lower he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Exposition of the Ancients Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourished Which emendation is confirmed by Epiphanius Scholasticus for thus he renders it De Antiquis Ecclesiae Doctoribus qui ante divisionem floruissent concerning the Ancient Doctors of the Church who flourished before the division Vales. * Insist or rely upon †Or Dispersion d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make known their Draught of the Creed I had rather read as Nicephorus does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set forth and deliver in to him in writing a Draught c Vales. c This Draught of the Creed which Eunomius then presented to the Emperour Theodosius I have by me in Manuscript for which I am oblieged to the most famous and Learned Emericus Bigotius In the Bavarian Manuscript and in Livineius's Copy this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books against Eunomius as Gretser attests But in the Florentine Copy from which Bigotius transcribed this Creed it was placed before those Books Nor will it be unusefull to insert it here For though it contains Eunomius's whole impiety yet some things occur in it in no wise despicable EUNOMIUS's Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas God and our Saviour Jesus Christ according to a most just sentence has said that he will confess before God and the Father those which should confess Him before men and that he will deny such as should deny Him and whereas the Apostolick Doctrine does exhort us to be always ready to give an account to every one that asketh it Whereas lastly the Imperial commands do require this Confession with all readiness We confess what our Sentiments are and that We Believe in one only true God according to his own Doctrine not honouring Him with a false voice For He cannot lye But is by nature and Glory truly one God without beginning always and eternally alone Not parted or divided into many as to his Substance according to which he is one nor existing sometimes one at others another no◠receding from what he is nor formed from one Substance into three Persons For he is altogether and wholly one continuing always alone in one and the same manner Having no companion of his Divinity no partaker of his Glory no Consort of his power no Assessour of his Kingdom For he is one and the only Omnipotent God God of Gods King of Kings and Lord of Lords The Highest over all the earth the Highest in the heavens the Highest in the Highest the Heavenly things true in being what he is and always continuing so True in his Works true in his Words The beginning of all Subjection Power Empire Above Conversion and free from change as being incorrupt Not dividing his own Substance in begetting nor being the same begetting and begotten or existing the same Father and Son For he is incorrupt In working in no wise wanting matter or members or natural instruments For he stands in need of nothing WE BELIEVE also in the Son of God the only Begotten God the First begotten of every Creature Christ the true God not unbegotten not before he was named the Son without Generation begotten before every Creature Not uncreated The Beginning of the Waies of God in order to his Works and being the Word in the beginning not without a beginning The living Wisdom the operating Truth the subsisting Power the begotten Life as being the Son of God
a Some excerptions of this Helladius the Grammarian are extant in Photius's Bibliotheca Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Ape 's Priest For the Egyptians worship an Ape as Lucian tells us in his piece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Sozomen book 7. chap. 15. calls this Praefects name Evagrius and the Commander in chief of the Milice in Egypt he names Romanus Eunapius likewise in the Life of Aedesius names both these persons and attests that they gave a great assistance to Theophilus Bishop of Alexandria in destroying the Temple of Serapis I will insert Eunapius's own words here because they want correcting See Eunap in vità Aedesâ—i pag. 63. Edit Colon. Allobrog 1616 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Temples about the City Canobus underwent the same thing Theodosius being at that time Emperour and Theophilus Presiding over those execrable persons he was a certain Eurymidon that reigned over the haughty Gyants Evetius being then Governour of the Civill affairs and Romanus intrusted with the Command of the Milice throughout Egypt On my perill correct it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evagrius being then Governour of the Civill affairs In the Theodosian Code title De Paganis there is a Law extant of Theodosius's directed to this Evagrius Praefect of Egypt and to Romanus Comes of the Milite throughout Egypt which Law was dated at Aquilcia in the Consulate of Tatianus and Symmachus From which Law it may be concluded that Serapiâ—'s Temple was demollished at Alexandria in the year of Christ 391. But Marcellinus in his Chronicon contradicts this and says this Temple was destroyed when Timasius and Promotus were Consuls which was the year of Christ 389. And this in my judgment is the truer For Cynegius Praefect of the Praetorium at his being sent into Egypt had a command from Theodosius that he should pull down the Heathen Temples as Zosimus relates in his first book And he had executed that command as Idatius attests in his Fasti. Now Cynegius died in his own Consulate on the year of Christ 388. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but c. Socrates means the Image of their God Simius which Theophilus had ordered to be reserved on purpose And thus Epiphan Scholasticus has explained this place in Socrates much better then Christophorson who understood those words of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as spoken concerning a certain or rather uncertain God Vales. a Instead-of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called an Hieroglyphick it ought rather to be thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Letters they call Hieroglyphical so Epiphanius Scholasticus seems to have read Indeed Socrates and Sozomen do relate that these Hieroglyphical Letters were found in the Temple of Serapis cut upon the walls thereof But Rufinus does not say they were found there he tells us rather that they were kept and expounded at Canopus At his 2 d book Eccles. Histor. chap. 26 these are his words Jam vero Canopi quis enumereâ— superstitiosa flagitia c. But now who can enumerate the superstitious impieties at Canopus Where under a praetext of their sacerdotal Letters for so they call the ancient Letters of the Egyptians there was in a manner a publick School of Magick Art Vales. * Fitted or applied b Socrates borrowed this out of Rufinus's 2 d book Eccles. Histor chap. 29. He apprehended not Rufinus's meaning For Rufinus says not that it was predicted to the Pagans by other Sacerdotal Letters that Serapis's Temple would then be destroyed when that sign of the Cross should appear he only says that the Egyptians received this as a tradition from their Ancestours to wit that the Temples wherein they then worshipped should stand so long till that sign should come wherein there was Life But because mention is here made of Serapis's worship and of the Letters found in his Temple nothing hinders but we may here explain in favour of the studious an Old Epigram concerning Scrapis which is recorded by Eusebius in his books de Demonstratione Evangelicâ For it contains both the manner how this God was worshipped by the Egyptians and besides Scaliger understood it not in his Animadversions on Eusebius Number 1730. The Epigram therefore runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The seven Vowells do my praise resound Who am the Great Immortal Deity Th' unwearied Father of the Universe You must know that the Egyptian Priests were wont to praise their God Serapis in no other manner than by a recitation now and then of the seven Greek Vowells Therefore instead of Hymns and Songs the Pipe and Harp the sound of the seven Vowells was heard in Serapis's Temple Dionysius Halicarnassensis does attest this in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chapter de Collisione Vocalium Where after he has informed us that the Collision of the Vowells is not so much to be avoided in regard it sometimes produces a pleasant noise he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover in Egypt the Priests sing praises to the Gods by repeating the seven Vowells sounding them out one after the other And instead of the Pipe and Harp the sound of these Letters is heard Elias Vinetus in his notes at Ausonius ' s eighteenth Epistle does declare that he had seen an old inscription which was found upon a golden plate fixt on the breast of a dead body This plate contained the seven Greek Vowells repeated in seven Verses in such order as you may see there But I doubt not but there were seven other Verses on the reverse of the said plate in the same order with those on the foreside To wit in such a manner that the second Verse of the reverse side began with Omicron the fourth with Ypsilon the sixth with Omega Vinetus could not explain this Riddle In my judgment Serapis's name is denoted by these Letters which God as Hesychius attests was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only because there are seven Letters contained in his name but in regard he was usually praised by the seven Vowells Now it was an usage amongst the superstitious Heathens to engrave Serapis's name upon a brazen plate and wear it hung about their necks in form of a Buckler Artemidorus book 4. gives us an account of this usage in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In what order the seven Greek Vowells were placed on the foreside of this golden plate the Learned Reader may see in Vinetus's notes on the 18 th Epistle of Ausonius written to Tetradius Edit Burdigal 1590. * Colos. 1. 26. * Acts 17. 22 c. †See Numb 24. John 11. 51. * Or rendred ineffectuall †Or in the Greatest Rome a Amongst the Romans Bakers were called Mancipes because they were Mancipati bound to the Colledge of Bakers and to the Trade of making Bread and their goods and families were obnoxious to this Function
〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in the Tellerian M. S. In the incomparable Florentine M. S. 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or who raged †See Socrates book 7. chap. 8 and 18. b Here it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Robert Stephens's Edit Vales. c This is the Claudian whose excellent Verses are at this day extant But a twofold difficulty occurs at this place 1 How a Latine Poet should come to be mentioned here by Evagrius 2 Why he is placed by the same Evagrius on the times of Theodosius Junior when as That Claudian whose verses we now have flourished in the Reigns of Arcadius and Honorius as His writings inform us The answer to the first Question is easie For Claudian wrote not only Latine but Greek Poems also On which account in the Old Epigram which was inscribed on the Basis of his Statue he is said to have had the soul of Virgil and Homer also transfused into him He began to write a Latine Poem first in the year of Christ 395 whereon Olybrius and Probinus were Consuls He wrote an Elegant Poem on their Consulate which is still extant When this attempt had succeeded happily to Claudian it encouraged him to the writing of Latine verses afterwards whereas he had published only Greek Poems before as himself attests in his Elegy to Probinus in these words Romanos bibimus primùm Te Consule fontes Et Latiae cessit Graja Thalia toga Incipiensque tuis a â—acibus omina cepi Fataque debebo posteriorâ— Tibi 'T is certain Claudian was by Nation a Grecian born at the City Alexandria as Suidas informs us at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Claudian himself also attests the same in his Poem to Hadrianus Praefectus Praetorio who was himself also an Alexandrian For he writes thus concerning Alexander the Macedonian Conditor hic patriae Sic hostibus ille pepercit And in the close of the same Poem he has these words Saviet in miseros cognata potentia cives Audiat haec commune solum longéque carinis Vales. Nota Pharos c. d The Poet Cyrus was by Nation an Aegyptian born at the Town Panopolis Who having on account of his poetick faculty been highly acceptable to Eudocia Augusta wife to Theodosius Junior for this woman was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Great lover of verses is promoted by the Emperour Theodosius to the Praefecture of the Prâ—torium and to That of the City He was also Ex-Consul and Patricius as Suidas relates But afterwards when the Empress Eudocia on account of some unknown reasons had left the Pallace and was gone to the City Jerusalem Cyrus deprived of his power is made Bishop of Cotyaeum a City of Phrygia or rather of Smyrna as the Author of the Alexandrian Chronicle and Theophanes doe inform us He lived till the times of Leo Augustus as Suidas attests Theophilact in the 8 th book of his History chap. 8 makes mention of this Cyrus the Consul and Poet where he says that the Church of the God-bearing Virgin at Constantinople was built by him in the times of Theodosius Augustus Vales. a A particle is to be added here after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a long time after this she that is Eudocia For unless you add this paâ—ticle what follows will be meant concerning Eudoxia Eudocia's daughter of whom Evagrius has spoken just before But the adding of this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But shews that the discourse is not now concerning Eudoxia but her Mother Eudocia Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson understood this place very erroneously For they supposed that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City Jerusalem was meant when as the City Antioch is to be understood For Evagrius wrote his History at Antioch in which City he had fixt the Mansion of his own fortunes as we have shown in our account of his Life and Ecclesiastick History Moreover Nicephorus fell into the same mistake with Musculus and Christophorson For in his 14 th book chap. 50 where he writes out this passage of Evagrius he understands the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the City Jerusalem But 't was easie to have perceived from Evagrius's following words that these words could not have been meant of the City Jerusalem For Jerusalem was not a Colony of Greeks but rather of Jews and after that of Romans Nor did Ulpianus Libanius and the other writers here mentioned by Evagrius write concerning the City Jerusalem Nor lastly could the Empress Eudocia who by originall extract was an Athenian speak to the Citizens of Jerusalem in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I boast thai I am of Your Stock and Blood 'T is certain the Authour of the Alexandrian Chronicle does say that Eudocia made an Oration to the Antiochians out of a Golden Chariot Vales. c That place in Strabo which Evagrius points to here is extant in his 16 th book pag. 750. Edit Paris Vales. d There were two Pisanders Poets The one a Rhodian who wrote the Poem Heraclea in two books which treats concerning Hercules's Actions Some make this Pisander ancienter than Heâ—iod Others place him on the thirty third Olympiad as Suidas relates The other Pisander was a Lycaâ—nian born at Larindi a Town of Lycaönia son of the Poet Nestor Suidas says he flourish't in the Reign of Alexander son of Mammeâ— He wrote six books in Heroïck Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the marriages of the Heroes and Goddesses which were stuft with all manner of History as Suidas attests Zosimus mentions this work in his fifth book where he speaks concerning the building of the City Hemona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words of Zosimus Leunclavius translates in this manner Sicuti Pisander Poeta memoriae prodidit qui heroicarum divinâ—â—umque nuptiarum titulo totam hanc propemodùm historiam complexus est As Pisander the Poet has recorded who under the Title of Heroick and Divine marriages has in a manner comprized this whole History This is not the meaning of Zosimus's words For Zosimus says that Pisander the Poet in that Poem of his concerning the marriages of the Heroes and Goddesses has in a manner comprehended all History Suidas does likewise artest the same whose words concerning Pisander are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrote a various History in verse which he intitled concerning the marriages of the Heroes and Goddesses in six books In this work therefore Piâ—ander had written concerning Triptolemus the Argive and concerning Iö who were the first that built Antioch a City of Syria Further this work seems to have been comprehended in sixteen books and not in six as 't is erroneously extant in Suidas For Stephanus in his book de Urbibus cites the tenth and fourteenth book of Pisander Vales. This is Ulpianus the Antiochian Sophist who taught Rhetorick first at Emesa
heat the publick Baths and to fulfill other solemn duties as the same Justinian informs us in the above mentioned Edict From which passages therein some persons might be able to Collect that there was only one Vindex in every City 'T is further to be noted that that Constitution of Anastasius wherein the Exaction of the Tributes â— said to have been taken from the Curiales was in no wise observed by the succeeding Emperours 'T is certain Justinian in the forementioned Novells does expresly name the Curiales amongst those who at their own peril exacted and undertook the Tributes Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emperour Justinian calls this person Marianus in his thirteenth Edict in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Your glorious Magnificence hath found in a certain paper in the times of the Emperour Anastasius of pious memory then when Marianus of glorious memory administred the publick affairs under him But Marcellinus in his Chronicon terms him Marinus Indictione V. says he Paulo Musciano Coss. die dominico dum Jubente Anastasio Caesarâ— per Marinumperque Platonem in Ecclesiae pulpiâ—o consistentes in Hymnum Trinitatis Deipassianorum quaternitas additur c. Plato was indeed Praefect of the City Constantinople as Victor Thunonensis informs us in His Chronicon but Marinus was Praefectus praetorio wherefore he is set before Plato by Marcellinus Further Cedrenus and Zonaras whilst they tell the same thing with Marcellinus and Victor mention not the names of Marinus and Plato but do express the dignity of each of them stiling the one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mean the Praefectus Praetorio because the Praefectus Praetorio mannaged the accounts of the Tributes But we must not omit what Zonaras relates to wit that by this Marianus the Praefect for so he calls him Vitalianus the Tyrant was vanquished in a Sea-fight by the help of certain Burning-glasses which had been framed by Proclus the Philosopher From which words some might conjecture that this was the Marinus Syrus Schollar to Proclus the Philosoper Indeed Nicephorus also in the last Chapter of his fifteenth Book calls this Marinus a Syrian But I am of opinion that that Marinus Syrus who was Praefectus Praetorio in Anastasius's times must be distinguished from Marinus Syrus the Philosopher who wrote Proclus's Life For this Marinus last mentioned was by Religion a Pagan as we learn from an old Epigram which occurs in the Aâ—thologiâ— But the former Marinus was a Christian as 't is manifest from Marcellinus Vales. * Or In the Courts of Judicature * Or Moesia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as Odyssus It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odessus For so 't is termed by Diodorus Siculus by Strabo and by Stephanus The ancient Coyns also have it thus written as I have long since observed at the twenty seventh Book of Amm. Marcellinus pag. 334 of my notes Nevertheless most Writers as well Greek as Latine call it Odyssus as if it had had its name from Ulysses Indeed Johannes Langus has rendred that Ulyssopolim which Nicephorus had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in chap. 38 book 16. Vales. * Or Alterations b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judge it must be written in one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the same mistake in Nicephorus Chap. 38 Book 16. what the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Suidas tells us incomparably well in that word In the Tellerian M. S. I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Oâ—â— of Odessus * Or Nâ—vâ—ll Forces †Or Armies ‖ Or Throwing of Missile weapons c There was a place so called as Marcellinus attests in his Chronicon whose words we have quoted at chap. 25 note c. Stephanus has made mention of the same place in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hunni having passed the Caspian Streights or narrow passes made an irruption into Armenia Cappadocia and Pontus in the Consulate of Anthemius and Florentius on the year of Christ 515 as Marcellinus and Victor Thunonensis relate in their Chronicons They were also termed Sabiri or Saber as Cedrenus attests for so 't is to be read in Theophanes From which Authours it must be made here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having past the Caspian Streights 'T is certain Nicephorus has thus exprest this place of Evagrius at book 16. chap. 38. Through these Caspian Narrow Passes the Hunni were wont to break into the Roman Pale as Procopius tells us Book 1. Persic Where he gives an excellent description of these Narrow Passes and attests that they had been heretofore fortified by Alexander the Macedonian Whence that passage of Saint Jerome in his Epitaph of Fabiola receives light which runs thus Ecce subito discurrentibus Nuntiis Oriens totus intremuit ab ultimâ Maeötide inter Glacialem Tanaâ—m Massagetarum immanes populos ubi Caucasi rupibus feras Gentes Alexandri Claâ—stra cohibent â—rupisse Hunnorum examina Vales. * Or Suffered a most violent c. * See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or Feigned an humiliation * Or Abrogated a This Sothericus or Soterichus had been ordained Bishop of Caesarea in Cappadocia by Macedonius Bishop of Constantinople Who going over afterwards to the Eutychian party joyned himself to the impious Xenaïas as Theophanes relates in his Chronicon 'T is no wonder therefore that Severus a Ringleader of the Eutychians should have written Letters to Soterichus a person like himself and should in them have accused Macedonius a Catholick Bishop as being the Authour of the Sedition Severus himself was rather the Occasioner of this Sedition who had perswaded the Emperour Anastasius that to The Hymn termed The Trisagium he should add this Clause Who hast been Crucified for us have mercy upon us as Cedrenus relates in his Chronicon Further Proclus Bishop of Constantinople had been taught this Hymn termed The Trisagium by Angells Which as soon as the Priest had approacht the altar the Chaunter out of the Pulpit began to sing in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy God Holy Mighty Holy Immortall as Jovius Monachus writes Book 6 in Photius's Bibliotheca On account of this Hymn most violent Tumults arose afterwards in the Church when the Easterns would add this Clause to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hast been Crucified for us referring it to Jesus Christ. But the Constantinopolitanes and Westerns rejected that addition least any passion should be attributed to the Consubstantiall Trinity and in place thereof sang these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Trinity have mercy upon us as Ephraemius Patriarch of Antioch informs us in Photius his Bibliotheca Macedonius did right therefore who retaining the usage delivered by Proclus refused that addition Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Book of his History Chap. 9 and likewise Theophanes and his Translatour Anastasius Bibliothecarius and Cedrenus Besides even Johannes Biclariensis himself disagrees from himself in his Narrative of this affair For he subjoyns these words a little after Anno quinto Justinus Imperator On his Fifth year the Emperour Justinus having repelled the Persians makes Armenia and Iberia Roman Provinces Vales. ‖ Or In relation to their own Sentiment or Opinion †Or Might be made b Concerning this Oath wherein the Emperour Justinus had bound himself that he would never deliver up the Armenii and Iberi who had Surrendred themselves to the Romans to the Persians Menander Protector speaks in his Excerpt Legationum pag. 121 of the King's Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which words the Translatour understood not In the first place therefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Justinianus it must be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Justinus And then the whole place is to be rendred in this manner For Tiberius Caesar deservedly made the greatest account of those Oathes which by the Emperour Justinus had been given to the Persarmenii and Iberi who had revolted to the Romans For the Emperour had sworn that he would use his utmost endeavour to reduce that Land which had nourished them to a subjection to himself But if he should not be able to effect that thing and could not put an end to the War yet that he would never Surrender up to the Persians the Authours of that defection and their Relations and in generall those who should have a mind to be Subjects or partakers of the Roman Republick Vales. c To wit Surenas For he had been made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rectour of Armenia by the King of the Persians after he was slain the Persarmenit delivered up themselves to the Romans as Theophilactus tells us in his third book chap. 9 and Theophanes Byzantius in his Excerpta in Photius Lastly Menander says the same in his Excerpta Legationum pag. 115. Vales. * Or By a generall consent ‖ Or Put all affairs in the Second place to c. †Or Master of the Milice or Souldiers a Theophanes in his Chronicon calls this person Martinus as does likewise his Translatour Anastasius Bibliothecarius But Theophanes Byzantius whose Excerpta are extant in Photius's Bibliotheca terms him Marcianus and calls him the Emperour Justinus's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brother's Son Valesius in his note here renders that Greek word thus Consobrinum Sister 's Son And says he was sent Magister Militum into the East by Justinus on the Eight year of his Empire Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Florentine and Tellcrian M. SS I have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drivers of Oxen and so Nicephorus read But Nicephorus inserts two words here For he expresses this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Langus renders it as also Ditchers and Taylors and Drivers of Oxen. Which word Taylours Nicephorus seems to have read in his Copy For I see not whence he could have gotten it Further there was use of these Taylours in the Camps to mend the Souldiers clothes or else to sow Skins together for Tents or Tabernacles Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours have rendred this place ill For Musculus translates it thus Et fossores quosdam ac bubulcos ex municipiis acceptos secùm habens And having with him some Ditchers and Oxe-drivers taken out of the Towns But Christophorson renders it in this manner Inter quos habuit fossores Bubulcos ex numero vectigalium exemptos amongst whom he had Ditchers and Oxe-drivers exempted or taken out of their number who payed Tribute They knew not what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified Evagrius has made use of this word above at chap. 42 book 3. At which place we have remarked that by that word are meant the Provinciall Tributaries who are also termed Collatores in the Code From those therefore Martinus the Magister Militum had by force drawn Ditchers and Oxe-drivers and Taylours that he might make use of their Labour in his Army for he reckoned them not amongst the Souldiers as Christophorson seems to have thought Vales. * Or It follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double v. So a little before where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more usuall Yet that word may be written with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius tells us Vales. * Or Remove him from his Command b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Musculus seems to have read For he renders it thus Exercitui porro adessenolunt would not be any more present with the Army Christophorson translates it in this manner Copias non ulterius ducunt lead not the Forces any more But the Greek will not bear this sense Vales. †Antiochians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which I have not yet met with used in such a sense as by all the Translatours they are taken here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name is found variously written in ancient Authours In Theophanes's Chronicon he is called Artabanes and Ardamanes in the Palatine Manuscript Copy Anastasius Bibliothecarius terms him Dux Adermanus In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vadaarmanes In Theophanes Byzantius Baraamanes Hereafter in the thirteenth chapter he is termed Ardamanes Theophylactus Book 3â— calls him Adormaanes Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Undoubtedly it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicatoris For Seleucus the first King of Syria because of his famous Victories had the surname of Nicator as we learn from the Old Coyns which ascribe this Title or Surname to him Vales. Sâ—e Vâ— lesius's notes on Amm. Marcel pag. 41. * Or Cruelties †Bankers * Machines used in Sieges to batter down the walls †Or Engines to cast stones ‖ Or With which * Or Frantick distemper a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Tellerian M. S. Vales. b The Emperour Justinus sent Tiberius the Comes of his Guards against the Avares with an Army sufficiently strong on the ninth year of his Empire as Theophanes relates in his Chronicon But Johannes Biclariensis says that was done on the fourth year of Justinus's Empire where he relates that from this Battel Tiberius returned a Conquerour to Constantinople Which yet is declared to be false by Evagrius and Theophanes Vales. * Or Abores or Avares * Or So great * Corrected or restored †Councill or advice a This Trajanus was Patritius and Quaestor of the Sacred Pallace concerning his Embassie to the Persians Menander Protector speaks in the Sixth Book of his Histories pag. 157. and 165. This as
that a Câ—mma is not to be placed after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most admirable manner as Musculus and Christophorson have done but after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus converst with us our selves as we have pointed it For Eusebius says this was the greatest Miracle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most admirable that although Constantine was dead yet he had the same honours and obedience paid him as when alive Vales. * Or Resplendent †Or Residencies of Mortalls †Or With an Immortality of an endless c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Fuketian Manuscript and S r Henry Savil's Copy I have mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am dumb c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant expression as persons skillfull in the Greek Tongue do very well know Further whereas all these expressions in this and the foregoing chapter are spoken by Eusebius in the third person concerning his Speech or Oration we chose rather to change the person and put it in the first because the propriety of the Latine Tongue seemed wholly to require that Vales. For the same reason here given by Valesius in relation to the Latine Tongue we have likewise altered the person in our English Version * Or The dignity of his equall praises †Or The Immortall God and The Word * Or Subjected to †Made or constituted ‖ Or The true promises of these his words * Conclusions of Life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not pleased with the reading in the Fuketian Manuscript and in Gruter's Copy which reading I found set at the margin in Moreus's Copy also it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By a transposition of one particle I mend the place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so much that c as we have rendred it And I dare lay any wager that Eusebius wrote so Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here Titles or Scpulchrall Monuments as I have at large remarked on Eusebius's Eccles. History Vales. †His Death ‖ Or The Nature of Mortalls b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means Paint of Encaustum or Ceruss which was made by wax melted in the fire This was the most ancient sort of Painting as Pliny tells us book 35 chap. 11. Ceris pingere ac picturam inurere quis primus excogitaverit non Constat 't is not known who first found out Painting with wax and burning the Paint The same Pliny reckons up three sorts of this Painting to wit with wax with the Cestrum a kind of Peircer to bore with in Ivory and with the Pencill in wooden Tables Encausto pingendi duo fuisse antiquitus genera constat cera in â—bore cestro donec classes pingi caepere Hoc tertium accessit resolutis igni ceris penecillo utendi By which words 't is very obscure what Pliny means in regard he sayâ— that the first sort of Painting with Encaustum was with wax For 't is not to be understood that there was no wax in the other sorts of Encaustick Painting The meaning therefore is this that that first sort of Encaustick Painting was performed with wax only no other instrument besides wax being made use of to Paint Procopius in his first book de Aedificiis Justiniani speaking concerning the Roof of a Church describes this sort of Painting thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Roof was adorned with Paintings not with wax made liquid or burnt and diffused 'T is apparent that by these words Procopius means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Encaustick Painting 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs in John Chrysostome also as 't is recorded in the Second Nicene Councill pag. 542. And in Pope Gregorie's Letter to Germanus Bishop of Constantinople at page 535 of the same Nicene Councill where Anastasius Bibliothecarius renders it imaginem cerâ perfusam a Picture besmeared with wax The same term occurs hereafter in our Eusebius at book 3. chap. 3 and in the History of Nicephorus Patriarch of Constantinople about the end Concerning this Painting Apuleius speaks in defensione suâ in these words Enim verò quod luto fictum vel are infuâ—um vel lapide incisum vel cerâ inustum vel pigmento illitum And Nazarius in the Panegyrick he spoke to Constantine speaking concerning his Images thrown down by Maxentius writes thus Aboleri hic vultus non potest universorum pectoribus infixuâ— est nec commendatione cera aut pigmentorum fucis reniâ—eâ— sed desiderio efflorescit animorum Paulinus likewise in his eighth Epistle to Sulpicius Severus at which place see Fronto Ducaeus's notes There is also an eminent passage of Boethius's concerning this matter in his Preface to his Books of Arithmetick which he Dedicated to Symmachus the Patricius At Picturae manibus tabulae commissae fabrorum cerae rusticâ observatione decerptae colorum suci mercatorum solertia perquisiti Lintea operosis elaborata textrinis multiplicem materiam praestant For so that place is to be corrected from an old Manuscript of Thuanus's Library Lastly Anastasius in his Sermon de Sabbato which is recorded in the Seventh Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image being nothing else but wood and colours mixt and tempered with wax Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have taken occasion and so the reading is in the Old Sheets of the King's Library S r Henry Savil had likewise remarked at the margin of his Copy that in his judgment the reading was to be thus But in Moraeus's Copy at the margin 't is mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which reading I am best pleased Vales. * Forms or figures †Or Soul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their information Vales. †Pattern or Instance * God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusuall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of that which others would term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius says that Constantine reigned thirty compleat years and something more Which is true For besides thirty years he reigned almost ten months Further at the beginning of this period the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of his Reign not as the common reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made him the Conquerour as I found it mended in the margin of the Moraâ—â— Copy which reading Christophorson has followed The same reading occurs in the old Sheets in the Savilian and in the Fuketian Manuscripts Vales. * Or God-opposing c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it prope dixerim I had almost said as if it had been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius meant another thing For being
conjectured long since that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be expunged which conjecture of ours the Medicaean Copy does plainly confirm The Emperour speaks concerning those men who had petitioned that these places might be given them by the Emperours Which Christophorson perceived not Presently in the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer than in the ordinary Editions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the worst reading of all Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I mistake not the reading in the Medicaean Copy is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and we have pointed and rendred it accordingly It should I think also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the omnipotent God Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in that Copy and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which words were added by those who understood not this Oration The whole place therefore is to be rendred thus Porro cùm certissimis ac evidentissimis c. Further whereas it hath c. There is nothing clearer than this reading nothing more certain Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me it must in my judgment be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by me or from me For Constantine meanes his own Ministery or Service which he lent God in the effecting of these things Concerning which matter he does not without reason boast in the beginning of this Edict Vales. * Or Meditation d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the Article is wanting and after these words are added these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what that Grace is Which words cannot be wanting without a great detriment to the whole sentence For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which he has above termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Benefit conferred upon men by the assistance and ministery of Constantine Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the most flagitious and wickedest Further it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the King's Copy in the Fuketian Manuscript and in the Sheets Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most profound Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Melicaean Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affairs I found the same reading in the Kings Copy in the Old sheets and in the Fuketian Copy Away therefore with Robert Stephens's Emendation Vales. In Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Letters h In the Medicaean Copy the close of this Edict runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Will in future exhibit a due observancy and a pious and agreeable honour to this Law Let it be published in Our Eastern Parts And this is the Subscription which as Eusebius attests Chap. 23. was put to this Edict in Constantine's own hand For the Emperours were wont in their own hand to add to the Edicts they sent out proponatur let it be published and to give that in Command to the Praefecti Praetorio as it appears from the Novells of Valentinianus and Majorianus Indeed even this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our is a sufficient indication that this Subscription was added in Constantine's own hand For 't is the Emperour himself that speaks and who calls the Eastern parts His own For so the Emperours were wont to express themselves then especially when they spoke of any Province lately reduced under their Government So Constantine in his Letter to Elasius and in that to Probianus Proconsul of Africk says African Nostram Our Africa and in the first Law Cod. Theod. de Veteranis apud Nicomediam nostram at Our Nicomedia So in the only Law Cod. Theod. de his qui sanguinolentos c. Imperator Constantinus Italis suis Emperour Constantine to his Italians Lastly Constantius Caesar in his Letter to Eumenius which Letter Eumenius records in His Oration pro scholis Merentur Galli nostri c. Our Galli are in service c. Further this Edict of Constantine occurs in the Medicaean Copy after the Books of Ecclesiastick History with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Copy of the Constitution of the Emperour dear to God which after he had destroyed the Tyrants he wrote in the Greek Tongue and transmitted to the Provinces under him Vales. a Hence it appears that the Writer of this History was a Palestinian Which I was therefore willing to remark because Dionysius Gotoâ—redus thought that Eusebius Caesariensis was not the Authour of this Work which nevertheless 't is easie to refute both by innumerable testimonies of ancient Writers and also from very many passages of this Work especially from chap. 45. and 46 of this Book Now the foresaid Law of Constantine was issued out to the Palestinians in particular for this reason because the persecution had raged most sorely there and there had been many Confessours and Martyrs in that Province Notice likewise is to be taken of what Eusebius says viz. that this first Sanction or Edict of Constantine had been brought to them For that Edict concerning the Peace and Liberty of the Christians which Constantine had sent into the East after his conquest of Maxentius was by Maximine's fraud supprest as Eusebius tells us in the beginning of his ninth Book Vales. * Or Took in hand affairs of the highest consequence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means the Vicarii Comites and Proconsuls For these dignities were far more eminent than those of the Presidents as every one knows But Christophorson according to his usuall mistake translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects than which nothing is more absurd Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it duae Leges in eandem sententiam promulgabantur two Laws were promulged to the same effect or meaning wherein he seems to have followed Portesius who had rendred it thus Duae postea Leges emissae non ita dissimili argumento Two Laws were afterwards issued out of a Subject not unlike But I thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same with simul uno eodemque tempore together at one and the same time For so Eusebius does usually express himself Vales. * Or Make erections of Statues †Or Curiosities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Eusebius are to be understood concerning private Sacrifices For Constantine the Great prohibited by a Law that no one of the Heathens should Sacrifice privately at home
Or Meditated on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that they ought not to use their Spears In Eusebius's Panegyrick chap. 9 where this passage occurs in the same words 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they ought not to place c which the translatour perceived not Vales. * Goods a Sozomen says the same book 1. chap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Further that he might accustome His Souldiers to worship God in the same manner with himself he markt their Arms with the Symbol of the Cross. Which words of Sozomen as any one may see are taken out of Eusebius Further by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arms I understand the Bucklers or Shields whereon Constantine ordered the Salutary sign of the Cross to be painted In the Notitia of the Roman Empire such kind of Shields as these are to be seen whereon the sign of the Cross is divers ways exprest Moreover Prudentius in his Book against Symmachus attests the same in these verses Christus purpureum Stellanti pictus in auro Signabat Labarum Clypeorum insignia Christus Pinxeraâ— Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Armed Cross. I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his Armed Forces as the Translatour seems to have read The occasion of the mistake seems to have been given by the contracted Form of writing For whereas the Librarius Book-writer had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some unskilfull Transcriber thought that the meaning of that abbreviature was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cross. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before these words in the Greek the Fuk. and Turneb Copies add two words in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And in the following line after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Copies and S r Hen. Savil's insert the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the common reading which we have followed is far better Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have as I think very happily mended the Title of this chapter in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fervency and earnestness in praying For in this chapter Eusebius treats concerning that fervency in praying wherewith Constantine was inflamed The cause of the mistake arose from the usage of the Antiquarii persons that wrote Books fair who in their writing out the Titles of chapters were wont to omit the first letter that afterwards at their leisure they might paint it with Vermilion In the Kings Sheets the first letter of the Title is always left out But in the Fuk. Copy 't is sometimes added sometimes omitted For instance the Title of this chapter both in the Fuketian Copy and in the Kings sheets is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first letter being omitted which the Fuketian Manuscript in the body of the Book does make good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very ill and without any sense as it is apparent Vales. * Or Honour * Or Mysteries b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it divinos sacrorum Ritus obibat He performed the divine Rites of things sacred Musculus translates it in this manner Sacras ceremonias expediebat he dispatcht the sacred Ceremonies But neither of these two persons perceived that this place was corrupted I reade therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performed the Office c. For he compares Constantine to a Prelate or Pontif whence he subjoyns these words in the following chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this manner therefore he himself performed the Office of a Priest to his own God and in the chapter after that adds that Constantine behaved himself as a Bishop and in presence of the Bishops took that appellation upon himself Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with a chearfullness c. So above at chap. 17 his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence and chearfulness himself lead the way to those who assembled within that Church Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Christians in the Vigil of the Feast of Easter lighted a vast company of wax Tapers Which thing having been done by them within the Church only Constantine gave order that without the Church also Tapers should be every where lighted in honour of so great a Festival And whereas lights were usually kindled in the night in great Cities as I have remarked at the 14 th Book of Amm. Marcellinus pag. 6 of my notes Constantine would have far more and larger Torches lighted up on that night to the end he might induce the minds of the Heathens to a veneration of the Christian Religion Further those pillars of wax which Eusebius makes mention of here do excellently well denote the Paschal-Taper which we are wont to light up in the Vigil of Easter concerning which Taper Barnabas Brissonius has written a particular Book See Gregory Nazianzene in his 19 th Oration And in his second Oration de Pascha pag. 676 he says that then Lights were usually kindled both in private and publickly in so much that by reason of the multitude of lights which all ages and degrees of men lighted up that night was rendred transcendently bright Gaudentius Brixiensis therefore does deservedly term that night noctem splendidissimam a most splendid night as does likewise Zeno Veronensis in his first Sermon ad Neophylos Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus took these words in such a sense as if they were an exposition of the foregoing words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars of wax But Christophorson distinguishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those pillars of wax whom we have also followed Grecians do properly term those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call Tedae Torches as Pollux informs us Book 10. Chap. 26. In which place of Pollux the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is commonly printed Hence a Game amongst the Greeks was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from these Torches Grecians do likewise use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Lamp in which sense it occurs in the 25 th Chap. of Saint Matthew in the same manner that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken both for a Torch and also for a Lamp Vales. f This passage of Eusebius is to be taken notice of in reference to the Easter-Alms which Constantine was wont to bestow yearly in memory of that Benefit which Christ on those days conferred upon mankind The Ancient Christians were heretofore wont on the Feast-day of Easter to distribute money amongst the poor which thing was carefully performed not only by Lay-persons but by the Clergy also Concerning which matter there is an eminent passage in Commodianus's Second Book of Institutions Chap. 75. C ongruit in Pascha die felicissimo nostro L â—tentur illi qui postulant sumpta diurna E rogetur cis quod sufficit
First Book of his Divine Institutes Chap. 21 in these words Apud Cypriot In Thysius's Edition 't is Apud Cypri Salaminem At Salamine a City of Cyprus Humanam hostiam Jovi Teucer immolavit idque sacrificium posteris tradidit quod est nuper Hadriano imperante sublatum Amongst the Cypriots Teucer offered an humane sacrifice to Jupiter and delivered that sacrifice down to posterity which was lately abolished in the Reign of Hadrian Tertullian in the ninth Chapter of his Apology relates that in Africa infants were publickly offered in sacrifice to Saturn untill Tiberius's Proconsulate who for that reason crucified the Priests of Saturn And he adds that the Milice of his own Country or as some Copies have it written Patris sui of his own father which executed that very office under Tiberius the Proconsul were witnesses of this thing Whence it appears that the memory of this matter was as yet fresh For why should he cite the Souldiers or Apparitors of the Proconsular Office as witnesses unless some of those had been yet alive or could have been produced who had attended upon the Proconsul Tiberius at such time as he crucified those Priests Wherefore that Proconsulate of Tiberius might be fitly placed upon the times of the Emperour Hadrian especially in regard both Porphyrius and Lactantius do perswade us to think so Further whereas Pallas only says that they left off sacrificing men almost every where Eusebius without any exception affirms that this custom was abolished amongst all Nations whatever Which I can scarce be induced to believe For both Porphyrius and Lactantius in their fore-cited books do attest that Jupiter Latiaris was still in their age worshipped with humane Bloud at Rome Besides Tertullian witnesseth in his Apology that in his age Infants were in secret sacrificed to Saturn Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius alludes to that famous saying of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead are more despicable than muck of which saying Strabo makes mention in the end of his sixteenth book and Origen in his fifth book against Celsus From whence came this proverbial expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken concerning a man of no value Pollux book 5. chap. 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more contemptible than dung if we should speak after the manner of Heraclitus Julian in his Oration against Heraclius the Cynick pag. 421 makes use of the same saying of Heraclitus in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wholly to despise the Body and to account it according to Heraclitus even more contemptible than dung But with the greatest ease to perfect its cure as long as God shall order the Body to be used as an instrument Which place I have mended and supplied from Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the ordinary Editions this passage is corrupt and imperfect Vales. * Or Nature o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written with an interrogation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what can He do who is no Body And so Christophorson seems to have read Indeed in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is judgment is not placed in sense Therefore the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood here which Christophorson apprehended not for he hath erroneously joyned these words with the following There was a great dispute amongst the old Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they termed the Rule whereby the truth of things is judged of by men The most ancient Philosophers did not place that power or faculty in the Senses but in the Reason as Sextus Empiricus informs us in his seventh book against the Mathematici Farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two ways either for the faculty it self whereby truth is discerned or else for the instrument of that faculty Potamo the Philosopher termed the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which as Lartius tells us in the Proëme of his own work Vales. * Consider or determine of †Or Inconsistent q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is the nature of the dead The words are misplaced here a thing which as I have already advertized does frequently happen in these Books I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is the Nature of the Living c. A little before some words are all repeated which fault the studious Reader will easily mend of himself Vales. CHAP. XVII a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an interrogation which reading I have followed in my Version Vales. * Or Numerous dâ—rts of words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted with a double fault nevertheless 't was easie to restore it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had governed the Empire c. Eusebius means Diocletian and his Colleagues who says he had governed the Republick gloriously and happily as long as they maintained a peace with God and with the Churches But after they attempted to bring a war upon God and to persecute His most Holy worshippers immediately all affairs were altered and put into a worse posture Eusebius says the same in the end of his eighth Book Vales. * Champions †Or Splendid Consecrations of Oratories c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c And we have rendred it accordingly Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Nothing occurs more frequently in Ecclesiastick writers than the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dominicâ— Nor have only the Greeks termed Churches thus but the Germans also have borrowed this name from the Greeks as Walafridâ—s Strabo informs us in his Book de Rebus Ecclesiasticis Chap. 7. Vales. Hence likewise we have our name for them in English to wit Churches and hence 't is that the Scots call them Kirks †Or Deprived of all hope * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we follow Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one will easily perceive though I hold my peace that some words are wanting here I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus any one which words must be included in a Parenthesis Indeed Christophorson seems to have read so as it appears from his Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson joyned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I don't approve of For by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius means those women who having been deprived of their husbands consecrated their widowhood to God and he distinguishes these from the Quires of Virgins Farther out of the number of widows Deaconnesses and Presâ—yteresseâ— were wont to be
more certainly of the death of King Agrippa than he who dedicated his work to him Which I indeed wish had not dropt from so acute a man For how can an Historian testifie of the death of him to whom he dedicates his History unless we say that Justus dedicated his Chronicle to Agrippa when he was dead which is absurd But as Scaliger without all ground asserted that Justus Tiberiandensis dedicated his Chronicle to K. Agrippa so what he inferrs therefrom is also absurd But from Photius his testimonie it is manifest that that work was put forth by Justus after the death of King Agrippa Josephus relates that the History of the Jewish wars was published by Justus also after the death of Agrippa although it was written twenty years before A book of this same Justus his whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by Laërtius in the life of Socrates which Photius says was the same with his Chronicle Vales. d He means Julius Archelaus and Herod as Josephus himself declares in his first book against Apion Julius Archelaus was brother in law to King Agrippa for he had married his Sister Mariamne so says Josephus at the end of his 19 and 20 books of Antiquit. Vales. e Nicephorus in his 3 book chap. 11. interpreting these words of Josephus says that Titus with his own hand copied out the books of Josephus his History of the Jewish wars See what Johannes Langus has noted at that place of Nicephorus But all interpreters who have translated this place of Josephus into Latine understand thereby that Titus onely subscribed the books of Josephus with his own hand and did not copy them out himself But I would rather follow the opinion of Nicephorus Neither do these words of Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to sound any thing less to me Thus this place is pointed in all Copies as well M. S. as Printed But if this place of Josephus were to be understood onely of Titus his Subscribing Josephus his books with his hand then the distinction or comma ought to be put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here you see it put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f In the most excellent M. SS Maz. Med. Fuk. and in S r Hen. Savills M. S. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading all interpreters seem to have followed but I like Rufinus his Version best who translates it To be publickly read in which sense the same word is used by Eusebius in chap. 22. of his second book where he speaks of the General Epistles of James and Jade and in chap. 3. of his 3 book But from these words of Josephus we may gather that the History of the Jewish wars was put out by him in the Reign of Vespasian but his Antiquities were published by him in the thirteenth year of Domitian as he himself testifies at the end of his 20 book and at the close of his book of his own life But that which Scaliger affirms in Animad Euseb. p. 187. to wit that the book of Josephus his own life was by him put out seven years after his Antiquities seems not probable to me for that book is as we made it out before onely the conclusion of his twentieth Book of Antiquities and at the end of it Josephus reckoning up the Roman Emperours concludes with Domitian Vales. a This account of Eusebius his here agrees not with what he has written in that work of his called his Chronicon for there he writes that presently after the death of James Simcon was elected to wit in the seventh year of Nero. But here he makes it evident that after the murder of James the Episcopal See was vacant for the space of about eight or nine years Which intervall of time that the Authour Chronici Alexandrini might fill up he places the death of James on the first year of Vespasian Vales. b That is because as we conjecture he married Mary which was Sister to the B. Virgin upon which account Simeon the son of this Cleophas is here called Cousin-German by the mothers side to our Saviour for so we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not patruelem i. e. Cousin-German by the fathers side as it is in the version of Valesius but consobrinum i. e. Sisters son For Mary the wife of Cleophas and the B. Virgin were Sisters see Jo. 19. 25. and so Simeon the son of the former Mary and our Saviour the son of the latter were Sisters children See the Learned B◠Pearson on the Creed p. 175 176. Edit Lond. 1669. And Petavius in hares 78. Epiphan cap. 7 14. and also St Jerom in Catalog a I know not why R. Stephens read Anacletus seeing that all our books have it written Anencletus And so Nicephorus Constantinopolitanus and his Translatour Anastasius Bibliothecarius in Chronolog Tripartit reads it So also Nicephorus Calistus in Libr. 3. cap. 2. and Georgius Syncellus and the M. SS copies of Rufinus So likewise Irenaeus in Lib. 3 where he reckons up the Roman Bishops in order names him Anencletus and omits the name of Cletus which to me seems to be made of a piece of the word Anencletus Neither does Optatus nor S. Augustine in his 165 Epistle where he counts up the Romish Bishops acknowledge Cletus But on the contrary in two very antient Catalogues of the Roman Bishops one whereof is in the Monastery of S. German and the other in the Jesuits Colledge at Clermont there is no mention of Anencletus but onely of Cletus who succeeded Linus and sat eleven years one month and two daies From whence its evident that Cletus and Anencletus was the same man See more of this in P. Halloixius in notat ad cap. 7. vitae Irenaei Vales. a That is the First after Mark So Eusebius said before concerning Linus Bishop of Rome at the 2 chap. of this book For Mark was the Apostle of the Alexandrians as we before have said But the Apostles were not reckoned amongst the number of the Bishops There was therefore no need of putting in here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nicephorus did See Seldens notes ad Eutychium patriarcham Alexandr Vales. b Rufinus and the other Translatours call this man Abilius and also Jerom himself in Chronico not so rightly as I judge For he ought to be called Avilius which is a Roman name as well as Annianus who was Bishop before Avilius Besides the order of the chapters is here disturbed in the common Editions this chap. of the succession of Avilius being put before that of the succession of Anencletus but we by the direction of the M. SS copies Maz. and Fuk. have placed them in their true order This was a very antient mistake for in the Index of the chapters prefixed before the 3 B. of Rufinus his translation and in all the Greek copies except in that of Fuk. the same errour is committed But in the
body of the Maz. M. S. which book has the titles of the chapters exactly placed in their order this errour is corrected Vales. * Philip. 4. 3. a Rufinus thought these words that follow here were the words of Hegesippus whom Eusebius quoted at the end of the foregoing chapt whence it appears that Rufinus read as it is in our M. SS copies Maz. Med. and Fuk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover in Rufinus the chap. 17. begins at those words Now that in the time of the forementioned c. as I observed it to be also in the Maz. and Fuk. M. SS But I rather approve of the ordinary writing and distinction Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it signifies one that is descended from an illustrious and noble stock So Gregor Nazianz. in oration 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Jerom in Chronico Anno 8. Domitian saies Domitianus plurimos nobilium in exilium mittit atque occidit Vales. Lib. 5. c. 5. †Revel 13. * That is Antichrists name a So he is called Matth. 13. 55. But it was the usual language of the Jews to call the first Cousins brethren See Bishop Pearson on the Creed pag. 175 176. Edit Lond. 1669. See also Bishop Montagues Acts and Mon. chap. 4. S. 6. concerning the Desposyni b Rob. Stephens in his Edition of Eusebius calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so does the Med. M. S. but in the Kings M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which R. Stephens observed also in his notes added at the latter end of his Edition Georg. Syncellus in Chronico reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We from our three M. SS Copies to wit Maz. Fuk. and S r Henry Savills have made good the true writing of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these Evocatus brought c. This reading Nicephorus and Rufinus doe confirm the words of Rufinus are Hos Revocatus quidam nomine qui ad hoc missus fuerat perduxit ad Domitianum Nicephorus Lib. 3. cap. 10. has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Evocati were Souldiers of an higher degree who having performed their service and being dismist were upon occasion summoned by the Emperour himself There is mention of these in the antient inscriptions Evox Aug. i. e. Evocatus Augusti No man need wonder that Hegesippus a Greek writer should make use of a Latine word here for that is usual with him and in this very relation of his he lias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both Latine words Vales. c So we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warranted thereto by the same translation of that word occurring Matth. 22. 19. The value of that peny there shewed Christ was saies Dr Hammond on the place a whole Attick drachm but what value these here were of it is hard to say in regard there were several sorts of these Denarii which were also of a different value See Voss. Etymol d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Tributes or Taxes raised upon Lands and they were commonly paid in Wheat Barley Wine and the like as it appears from Cod. Theodosian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Toll gathered by the Publicans who farmed it commonly it was paid in ready money The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we therefore render Tribute Vales. Tertullians words are these Tentaverat Domitianus portio Neronis dâ— crudelitate Sed quia homo facilâ— coeptum repressit restitutis etiam quos relegaverat they are in his Apolog. But whosoever it was that translated his Apologie into Greek he has not rendred his words well For Tertullians words are to this effect that after Nero who first raged against the Christians Domitian also like another Nero attempted the same but as men are fickle and mutable he soon desisted from his enterprize But Eusebius or whosoever he was that translated Tertullians Apology takes the meaning of those words Quia homo to be as if Tertullian had said that Domitian was something of a man but Nero was rather a savage beast than a man Vales. a Here and before we may observe Paul put before Peter by Eusebius In the Seals of the Roman Church Paul is put on the right hand and Peter on the left as Baronius observes in Expositione Concil Nicen. and Eusebius seems to make them both Bishops of Rome together Vales. The Kings M. S. reads according to our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the other four M. SS i. e. Maz. Med. Fuk. and S r Henry Savills have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the publick charge c. Vales. * Irenaeus Lib. 2. cap. 39. a The words of Eusebius in the Edit of Valesius which in our translation we follow are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Rob. Stephens Edit of Euseb. it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Valesius says he altered the reading here upon account of the Authority of the three M. SS Maz. Med. and Fuk. rejecting the reading of the Kings M. S. which Rob. Stephens followed in that he was not able to make sense of it And moreover says Valesius Rufinus his Version confirms this our emendation for he translates this place thus Rogabatur etiam vicinas lustrare provincias quò vel Ecclesias â—undaret in quibus non erant locis vel in quibus crant sacerdotibus ac ministris instruerct secundâ—m quod ei de unoquoque Spiritus Sanctus indicasset Vales. b The Author of the Chronicon Alexandrinum calls the name of this City Smyrna Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This verb occurs often in the New Testament as in 1 Cor. 16. 18. 2 Cor. 7. 13. c. where our English translation generally renders it to refresh upon which account we thus translate it here d See D r Hammond concerning the use of this word Presbyter by the Apostles and writers of the New Testament and by the Fathers in the first Apostolical times in his notes on Acts 11. 30. e The Primitive Christians so termed Baptism as Gregor Nazianz Orat. 40. where he observes that Baptism is called by Christians by divers names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the reason why Baptism is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seal is annext by the same Gregory Nazianz because to wit Baptism is as it were a preservation or a mark of dominion Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here in the original is the same insignification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accedere ad aliquem adjungi to be of the same company or to be familiarly acquainted onely it is taken in a bad sense Vales. g Grutâ—rus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Rufinus and Musculus seem to have read I should rather like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he scorned c. Vales. h 〈◊〉 〈◊〉 〈◊〉