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
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
Bishop of Jerusalem suffered Martyrdom Page 46 Chap. 33. How Trajan forbad that the Christians should be sought after ibid. Chap. 34. That Evarestus was the Fourth that governed the Roman Church Page 47 Chap. 35. That Justus was the Third that governed the Church at Jerusalem ibid. Chap. 36. Concerning Ignatius and his Epistles ibid. Chap. 37. Concerning those Preachers of the Gospel who at that time were eminent Page 48 Chap. 38. Concerning the Epistle of Clemens and those other Writings which are falsly attributed to him ibid. Chap. 39. Concerning the Books of Papias Page 49 Book IV. Chap. 1. WHo were the Bishops of the Roman and Alexandrian Churches in the Reign of Trajane pag. 50 Chap. 2. What the Jews suffered in this Emperours time ibid. Chap. 3. Who in the time of Adrian wrote Apologies in defence of the Faith Page 51 Chap. 4. Who were ennobled with the Title of Bishops over the Roman and Alexandrian Churches in this Emperours time ibid. Chap. 5. Who were Bishops of Jerusalem from our Saviour even to these times ibid. Chap. 6. The last Siege of the Jews in the time of Adrian ibid. Chap. 7. Who at that time were the Authours of false Doctrine Page 52 Chap. 8. What Ecclesiastical Writers there were in those times Page 53 Chap. 9. The Rescript of Adrian that we Christians should not be unjustly prosecuted ibid. Chap. 10. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees Page 54 Chap. 11. Concerning those who were Arch-Hereticks in these times ibid. Chap. 12. Concerning Justin's Apologie to Antoninus Page 55 Chap. 13. The Rescript of Antoninus to the Common Council of Asia concerning our Religion ibid. Chap. 14. Some memoirs of Polycarp the Disciple of the Apostles Page 56 Chap. 15. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna ibid. Chap. 16. How Justin the Philosopher asserting the Christian Religion at the City of Rome suffered Martyrdom Page 60 Chap. 17. Concerning those Martyrs whom Justin makes mention of in his Apologie Page 61 Chap. 18. What Books of Justin's are come to our hands Page 62 Chap. 19. Who in the Reign of Verus presided over the Churches of Rome and Alexandria ibid. Chap. 20. Who then Governed the Church of Antioch Page 63 Chap. 21. Concerning the Ecclesiastical Writers who flourisht in that Age. ibid. Chap. 22. Concerning Hegesippus and those he makes mention of ibid. Chap. 23. Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote Page 64 Chap. 24. Concerning Theophilus Bishop of the Antiochians Page 65 Chap. 25. Concerning Philippus and Modestus ibid. Chap. 26. Concerning Melito and what he has made mention of ibid. Chap. 27. Concerning Apollinaris Bishop of the Hierapolâ—tane Church Page 66 Chap. 28. Concerning Musanus and his Writings Page 67 Chap. 29. Concerning Tatianus and his Heresie ibid. Chap. 30. Concerning Bardesanes the Syrian and those Books of his that are extant ibid. Book V. THE Preface Page 68 Chap. 1. How many in the Reign of Verus underwent most â—ore Persecution in France for Religion and after what manner they suffered ibid. Chap. 2. How the Martyrs beloved of God kindly receiving such as fell away in the persecution wrought a cure upon them Page 74 Chap. 3. What a Vision appeared to the Martyr Attalus in his sleep Page 75 Chap. 4. How the Martyrs by their Epistle recommended Irenaeus ibid. Chap. 5. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. ibid. Chap. 6. A Catalogue of those who were Bishops of Rome Page 76 Chap. 7. That even to those times Miracles were wrought by the faithfull ibid. Chap. 8. After what manner Irenaeus makes mention of the Divine Scriptures Page 77 Chap. 9. Who were Bishops in the Reign of Commodus Page 78 Chap. 10. Concerning Pantaenus the Philosopher ibid. Chap. 11. Concerning Clemens Alexandrinus ibid. Chap. 12. Concerning the Bishops of Jerusalem Page 79 Chap. 13. Concerning Rhodon and the Dissention of the Marcionites which he has made mention of ibid. Chap. 14. Concerning the false Prophets of the Cataphrygians Page 80 Chap. 15. Concerning the Schism of Blastus raised at Rome ibid. Chap. 16. What has been committed to memory concerning Montanus and his false Prophets ibid. Chap. 17. Concerning Milâ—â—â—des and the books he compiled Page 82 Chap. 18. How Apollonius also confuted the Cataphrygians and whom he has made mention of ibid. Chap. 19. Serapion's Opinion concerning the Heresie of the Cataphrygians Page 84 Chap. 20. What Irenaeus wrote against the Schismaticks at Rome ibid. Chap. 21. How Apollonius suffered Martyrdom at Rome Page 85 Chap. 22. What Bishops flourisht at that time Page 86 Chap. 23. Concerning the Question then moved about Easter ibid. Chap. 24. Concerning the Disagreement of the Churches throughout Asia ibid. Chap. 25. How all with one consent unanimously agreed about Easter Page 89 Chap. 26. How many Monuments of Irenaeus's Polite Ingenie have come to our hands ibid. Chap. 27. How many also of the works of others who then flourished are come to our knowledge ibid. Chap. 28. Concerning those who from the beginning were defenders of Artemon's Heresie what manner of persons they were as to their Morals and how that they were so audacious as to corrupt the Sacred Scriptures ibid. Book VI. Chap. 1. COncerning the Persecution under Severus pag. 91 Chap. 2. Concerning Origens virtuous course of life from a child ibid. Chap. 3. How Origen being very young Preacht the word of Christ. Page 92 Chap. 4. How many of those who had been instructed by him became Martyrs Page 93 Chap. 5. Concerning Potamiaena Page 94 Chap. 6. Concerning Clemens Alexandrinus ibid. Chap. 7. Concerning Judas the Writer ibid. Chap. 8. Concerning the bold Act of Origen Page 95 Chap. 9. Concerning the Miracles of Narcissus ibid. Chap. 10. Concerning the Bishops of Jerusalem Page 96 Chap. 11. Concerning Alexander ibid. Chap. 12. Concerning Serapion and his Books that are extant Page 97 Chap. 13. Concerning the Writings of Clemens ibid. Chap. 14. What Writings Clemens has mentioned Page 98 Chap. 15. Concerning Heraclas Page 99 Chap. 16. What pains and study Origen bestowed about the Holy Scriptures ibid. Chap. 17. Concerning Symmachus the Translatour ibid. Chap. 18. Concerning Ambrosius Page 100 Chap. 19. What things have been recorded concerning Origen by the Gentiles ibid. Chap. 20. What Books are now extant of such as wrote in these times Page 102 Chap. 21. What Bishops were eminent in those times ibid. Chap. 22. How many of Hippolyâ—us's works are come to our hands Page 103 Chap. 23. Concerning Origen's studiousness and how he was honoured with the dignity of Priesthood ibid. Chap. 24. Concerning the Expositions he made at Alexandria ibid. Chap. 25. After what manner Origen has mentioned the Books of the Old and New Testament Page 104 Chap. 26. How Heraclas succeeded in the Bishoprick of Alexandria Page 105 Chap. 27. How the Bishops
Churches at that time ibid. Chap. 4. How the Macedoniani who had sent an Embassy to Damasus Bishop of Rome in defence of the Homoöusian Creed returned again to their old Heresie ibid. Chap. 5. Concerning what hapned at that time at Antioch upon Paulinus's and Melitius's account ibid. Chap. 6. That Gregorius of Nazianzum was by a general suffrage of the Orthodox constituted Bishop of the Constantinopolitan Church at which time the Emperour Theodosius after his Victory over the Barbarians fell sick at Thessalonica and was baptized by Ascholius the Bishop ibid. Chap. 7. That when Gregorius was come to Constantinople and some Bishops murmured at his Translation he refused the Presidency over the Church And the Emperour orders Demophilus the Arian Bishop either to give his Assent to the Homoöusian Faith or else to go out of the City which latter he chose rather to do Page 33◠Chap. 8. Concerning the hundred and fifty Bishops Convened at Constantinople and concerning the determinations made by them after they had Ordained Nectarius in that City ibid. Chap. 9. 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 Page 334 Chap. 10. That the Emperour ordered a Synod of all the Sects to be convened at which time Areadius 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 ibid. Chap. 11. Concerning Maximus the Tyrant how he slew Gratianus by treachery at which time also Justina the mother of Valentinianus Junior desisted though unwillingly from her design against Ambrosius Bishop of Millain for fear of Maximus Page 336 Chap. 12. That the Emperour Theodosius having provided a numerous Army against Maximus at which time Flaccilla bore him his son Honorius left Arcadius at Constantinople but went himself to Millain where he came to an Engagement with the Tyrant Page 337 Chap. 13. Concerning the disturbance raised at Constantinople by the Arians ibid. Chap. 14. Concerning the Emperour Theodosius's Victory and the Tyrant's overthrow Page 338 Chap. 15. Concerning Flavianus of Antioch ibid. Chap. 16. Concerning the demolishment of the Idol Temples at Alexandria and concerning the Fight betwixt the Pagans and Christians which hapned on that account Page 339 Chap. 17. Concerning the Hieroglyphical Letters found in the Temple of Serapis ibid. Chap. 18. That the Emperour Theodosius during his stay in Rome did a great deal of good to that City both by demolishing those Receptacles for Thieves in the Bake-houses and also by prohibiting the obscene use of Bells in the Stews Page 340 Chap. 19. Concerning the Penitentiary Presbyters how these Officers in the Church were at that time put down Page 341 Chap. 20. That there were at that time many Schisms amongst the Arians and other Hereticks Page 343 Chap. 21. That the Novatians also disagreed amongst themselves ibid. Chap. 22. This Historian's Sentiment concerning the disagreements which appear in some places in relation to the Feast of Easter Baptisms Fasts Marriages the order of celebrating the Eucharist and other Ecclesiastical Rites and Observances Page 344 Chap. 23. Concerning the Arians at Constantinople who were also termed the Psathyriani Page 349 Chap. 24. That the Eunomians also raised Factions amongst themselves which had various denominations given them derived from the names of their first Founders ibid. Chap. 25. Concerning Eugenius's Tyranny and the death of Valentinianus Junior also concerning the Emperour Theodosius's Victory over the Tyrant Page 350 Chap. 26. How the Emperour falling ill after his Victory sent for his son Honorius to Millain and thinking himself somewhat recovered from his distemper he ordered that Cirque-sports should be exhibited on which very day he died Page 351 Book VI. THE Preface Pag. 351 Chap. 1. That after the death of the Emperour Theodosius when his Sons had divided the Empire between them and Arcadius had met the Army returning from Italy after some short stay there Rufinus the Praefectus Praetorio was killed by the Souldiers at the Emperours feet Page 352 Chap. 2. Concerning Nectarius's death and the Ordination of Johannes ibid. Chap. 3. Concerning the Descent and Education of Johannes Bishop of Constantinople Page 353 Chap. 4. Concerning Serapion the Deacon and how by his instigation Johannes became offended with and an enemy to his Clergy Page 354 Chap. 5. That Johannes differed not only with the Clergy but with the Magistracy also And concerning Eutropius the Eunuch Page 355 Chap. 6. Concerning the Tyranny of Gaïna the Goth and the disturbance he raised at Constantinople and concerning his death ibid. Chap. 7. Concerning the Dissention which hapned between Theophilus Bishop of Alexandria and the Monasticks in the Solitude And how Theophilus Anathematized Origen's Books Page 357 Chap. 8. Concerning the Prayers of the Nocturnal Hymns Sung by the Arians and Homoöusians and concerning the ingagement which hapned between them and that the singing of Hymns in parts wherein one sang one verse another another had its original from Ignatius Theophorus Page 358 Chap. 9. Concerning those termed The long Monks and how Theophilus having conceived an implacable hatred against Johannes upon their account made it his business to get him deposed from his Bishoprick Page 359 Chap. 10. That Epiphanius Bishop of Cyprus being also led away by Theophilus's frauds convened a Synod of Bishops in Cyprus to determine against Origen's Writings and reproved Johannes for reading Origen's Books Page 360 Chap. 11. Concerning the two Syrian Bishops Severianus and Antiochus how and for what reasons they disagreed with Johannes ibid. Chap. 12. That Epiphanius coming to Constantinople held Assemblies and performed Ordinations contrary to Johannes's mind that he might gratifie Theophilus Page 361 Chap. 13. What this Writer can say in defence of Origen Page 362 Chap. 14. How Johannes having invited Epiphanius to come to his Palace and he rufusing and continuing his holding of separate Assemblies in the Church of the Apostles admonished and reproved him because he did many things contrary to the Canons Whereat Epiphanius was terrified and returned into his own Country ibid. Chap. 15. How after Epiphanius's departure Johannes made an Oration against Women and upon that account by the care of the Emperour and Empress a Synod was convened against him at Chalcedon and he is ejected out of his Church Page 363 Chap. 16. That the people being tumultuous because of Johannes's banishment Briso the Empress's Eunuch was sent to bring him back again to Constantinople pag. 364 Chap. 17. That upon Theophilus's desiring to discuss Heraclides's case then absent and Johannes's refusing to permit him an Engagement hapned between the Constantinopolitans and Alexandrians wherein many were slain on both sides At which Theophilus and some other of the Bishops were terrified
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
doubtless understand with how many and how gross mistakes their Translations are stuft and that 't was not without reason that You had ordered me to make a new Version of Eusebius But because I am faln upon this discourse not willingly but by a necessity I will say something briefly concerning the errours of former Translatours For should I have a mind to reckon up all their mistakes one by one my discourse would be stretcht to a vast length To begin therefore with Rufinus who knows not that at his pleasure he has added many passages to Eusebius has taken away many passages from him has changed many and in most places is rather a Paraphrast than a Translatour For instance in the Seventh Book he has inserted a tedious Narrative concerning the Miracles of Gregory Thaumaturgus which occurs not in the Copies of Our Eusebius The same person in the Ninth Book rehearses a speech of Lucian the Martyr spoken before the Judge in defence of our faith which Speech the Copies of Eusebius do not acknowledge He has omitted almost the whole Tenth Book of the Ecclesiastick History in his Version I say nothing here concerning the Chapters altered by him in the Sixth and Seventh Book in as much as I have given the Reader notice of this thing in my Notes How many places of Eusebius are misunderstood and ill rendred by him This is he who of Zacharias the Priest of whom mention is made in Saint Luke's Gospel has made us a Martyr of Lyons This is he who hath confounded Biblias with Blandina This is he who has made the most noble Martyr Philoromus a Tribune of Souldiers from his being a Rationalist To what purpose is it to speak concerning Musculus whose Versions for he has translated other Writers also into Latine are not extraordinarily approved of by the Learned I could if I had a mind expose his innumerable mistakes amongst which this is a notorious one Dionysius Alexandrinus in his Epistle to Germanus which Eusebius records in his Sixth Book says that he was taken by the Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was brought to Taposiris But Musculus believed Heliodysmas to be a Town For thus he renders it Ego namque cùm Heliodysmas unà cum illis qui mecum erant venissem Taposirim à militibus ductus sum For I after I was come to Heliodysmae together with them that were with me was brought by the Souldiers to Taposiris Farther the same Musculus in his Translation has wholly omitted Eusebius's Book concerning the Martyrs of Palestine which is subjoyn'd to the Eighth Book of his Ecclesiastick History for what reason I know not For that Book of Eusebius's is a most Elegant one The Translation of John Christophorson remains to be spoken of which very Version wants not its Blemishes For to omit the Barbarisms which do frequently occur in it his Translation is too prolix and intricate whilst he either adds some words to fill up the period or annexes his own Explanations in order to the clearing of an obscure place Sometimes also of two periods he makes but one and puts two Chapters into one in so much that the division of the Latine Chapters in his Translation differs much from the Greek Which thing how much trouble and vexation it breeds in citing places out of Eusebius all the Studious know The same Translatour was indeed sufficiently well vers'd in Divinity but he was meanly furnished with the skill of a Critick and with the knowledge of Roman antiquity Wherefore in the proper names of Roman Magistrates and in those matters which appertain to the Civil Administration he is always out for instance in rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in other such like terms Lastly Christophorson has embodied Eusebius's Book concerning the Martyrs of Palestine which in Robert's Stephens's Edition and in the Manuscript Copies is subjoyned to the Eighth Book of his Ecclesiastick History with his Eighth Book because he believ'd it to be a part thereof Which mistake of Christophorson's the Geneva-Printers having afterwards followed that they might make the Greek agree with the Latine of two Books of Eusebius's have made but one And let thus much be briefly spoken concerning the Errours of former Translations not with any design to disparage or lessen the glory of any Translatour but that all the Studious may understand that we had good reason for our undertaking a new Translation Which as I dare not warrant to be perfect and every way compleat for that would be too much confidence so I do boldly affirm that it wants very many faults wherewith former Translations do abound Further whereas three things are required in a Version namely that it be faithfull Elegant and clear I have made it my Business that no one of these should be wanting in our Translation The Translation is followed by the Annotations Wherein I had an eye chiefly to two things first that I might give an account of my Emendations and might propose to the Studious the various Readings of Manuscript Copies Secondly that I might clear the obscurer passages in Eusebius and might explain the ancient Usages and Rites of the Church by producing and comparing the passages of other Writers To my Annotations I have subjoyned four dissertations The first whereof is Concerning the Beginning and Progress of the Schism of the Donâ—tists The Second Concerning the Anastasis and the Jerusalem-Martyrium This is followed by a disputution about the Version of the Seventy Translatours against James Usher Arch-Bishop of Armagh The Fourth is concerning the Roman Martyrologie which Rosweydus published And these are the things which with care and diligence I have performed in this Edition in order to the illustration of Eusebius's History Which if to any one they shall peradventure â—eem slight and of little worth let him think that all things which are published in this kind of Learning are in a manner of this nature and are either valued or contemned according to the affection and stomach of the Readers For if they find a candid and studious Reader they are highly esteemed but if they shall happen to fall into disdainful ears they are look't upon as nothing Besides what but that which is very ordinary and mean can be expected from me especially who by reason of my weakness of sight am forc'd both to reade and write by other mens eyes and hands and who whilst by reason of the greatness of the Labour I do always hasten forwards have so hastily dictated this whole work such as it is that I have scarce had leisure to reade it over again On which account I am the more to be pardoned if perhaps in any place of my Notes I have not so fully satisfied the Reader 's desire VALESIUS'S ACCOUNT Concerning the LIFE AND WRITINGS OF Eusebius Caesariensis COncerning the Life of Eusebius Bishop of Caesarea Acacius His Scholar and Successour in the See of Caesarea had heretofore written a Book as
Nicene Synod in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And truly he was unhappy in that For to the end he might clear himself he in future accused the Arians because when they would maintain that the Son of God existed not before He was begotten by this means they might deny Him to have existed before His incarnation And this is the Testimony which Athanasius gives Eusebius who bore Eusebius a private grudge But S t Jerome who had no reasons of hatred against Eusebius yea who had profited so much from his writings who had rendred his Chronical Canon and his Book De Locis Hebraïcis into Latine yet brands Eusebius with this reproach which even his most malicious Enemies never sastned on him The reason of which thing I am not able to find out unless it be that Saint Jerome having conceived an hatred against Origen beyond measure persecuted all the defenders of his Opinions and especially Our Eusebius It must indeed be confest that Our Eusebius although he can't deservedly be termed a Ring-leader of the Arians yet after the Nicene Synod was perpetually conversant with the Chiefs of the Arians and together with them opposed the Catholick Bishops Eustathius namely and Athanasius the principal Maintainers of HOMOOUSIOS That also seems worthy of reprehension in Eusebius that although he always asserted the Eternity of the Son of God against the Arians yet never heartily approved of the word HOMOOUSIOS 'T is certain he has never made use of that term either in his Books against Marcellus or in his Orations concerning the faith against Sabellius Yea in his Second Book against Sabellius he does plainly intimate that that word in regard it occurs not in the Scriptures is displeasing to him For thus he says Sicut ergo de his quae possunt quaeri inertium est non quaerere c. As therefore concerning those matters which may be search'd into 't is sluggishness not to enquire so in reference to them which there is no necessity of searching into 't is boldness to enquire What things then ought to be search'd into Those which we find recorded in the Scriptures But what we don't find in the Scriptures let us not search after For were it behoveable that they should be known to us doubtless the Holy Spirit would have plac'd them in the Scriptures And a little after he has these words Let us not in such a manner expose our selves to danger but let us speak safely But if any thing be written let it not be blotted out And in the end of his Oration he expresses himself in this manner Speak what is written and the controversie will be ended In which words Eusebius no doubt touches upon the term HOMOOUSIOS But now if you please let us hear the Testimonies of the Ancients concerning Eusebius Wherein this is chiefly to be remark'd although the Judgments of men concerning our Eusebius have been various in reference to the purity of the Ecclesiastick Opinions yet all do unanimously give him the commendation of most profound Learning One onely person Joseph Scaliger has lived in our Fathers memory who hurried on with a rash boldness and lust of reproaching has endeavoured to deprive Eusebius of this Glory of his Learning which even his Adversaries never envied him His words if any one be desirous of knowing them we have plac'd amongst the Testimonies of the Ancients not that we have any great value for his judgment in this particular especially but with this design rather that his unreasonable detraction might be exposed to publick view Who having resolved to write Comments on Eusebius's Chronical Canon in the very entrance of that work reproves Saint Jerome because he hath termed Eusebius a most Learned man And at first I had indeed determined to have reasoned at large against Scaliger and to have confuted his Opinion by a more copious answer But in regard that matter requires a greater Leisure and would peradventure be tedious to the Readers it will be more opportunely deferred to another time Errata in the Text. p. denotes the Page c. the Column l. the Line r. read P. 3. c. 2. l. 51. read and changed this cursed earth for those heavenly delights and pleasures of old p. 18. c. 1. l. 47. r. Alabarches p. 19. c. 2. l. 8. from the Bottome r. besought p. 21. c. 2. l. 8. r. second p. 34. c. 2. l. 51. r. nicer p. 47. c. 1. l. 8. r. Symbol or Signall p. 58. c. 1. l. 26. r. assigne me a day and. p. 60. c. 2. l. 66. r. monuments of his ingeneity p. 63. c. 2. l. 56. r. Syriac Gospel p. 72. c. 2. l. 26. r. Tablet p. 97. c. 1. l. 54. r. Docetae ibid. c. 2. l. 26. r. concerning fasting p. 113. c. 2. l. 15. and 16. r. Bishop in a Catholick Church p. 120. c. 1. l. 14. r. For with sufficient reason we abominate ibid. l. 17. r. introduced p. 140. c. 1. l. 3 4 and 5. r. congregations and the multitudes of Assemblies throwout every City and those famous concourses of the people p. 172. c. 1. l. 23. r. devotion p. 175. c. 2 l. 19. r. devotion p. 178. c. 2. l. 60. r. devotion p. 183. c. 2. l. 3 4 and 5. r. to place here an entire and compleat Panegyrick p. 189. c. 1. l. 32. r. sides of the whole Church p. 212. c. 2. l. 34. r. For how ibid. l. 44 and 45. r. my heart hath sent forth a good word p. 215. c. 1. l. 67. r. and by the greatest part were with you p. 230. c. 1. l. 29. r. But the Emperour's mother p. 237. c. 1. l. 46. r. God be our Judge p. 238. c. 1. l. 35. r. which is a Suburb of the. p. 242. c. 2. l. 24. r. Church of Constantinople p. 248. c. 1. l. 32. r. consulate of Marcellinus p. 251. c. 1. l. 11. r. deferred the constituting p. 267. c. 1. l. 9. r. For he shall sit p. 360. c. 2. l. 36. r. Gabala p. 367. c. 1. l. 59. r. Comana p. 382. c. 1. l. 29 and 30. r. by Helion the Patricius he himself In the Life of Evagrius p. 3. l. 2. r. the dignity of a Quaestoriâ—â— p. 405. c. 2. l. 15. r. we glorified God the Saviour p. 423. c. 1. l. 42. r. the Bishops Paschasinus and. p. 597. c. 1. l. 26. r. Snare of souls lying conceal'd in ibid. c. 2. l. 9. r. great Emperour also p. 677. c. 2. l. 27. r. worse p. 688. c. 1. l. 8. r. Harmonious Universe After page 154 the next is by mistake mark'd 157 but that will give the Reader no disturbance because from the number last nam'd the pages are continued in order to the end of the work and the Index's are figured accordingly The lines are counted from the top of the page except where 't is otherwise exprest in these Errata Errata in the Notes Page 4. Column 1. Line 80. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p.
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
Word which had newly enlightned mens minds from heaven did both flourish upon earth and also was conversant and did effectually cooperate with the Apostles Straightway therefore the foresaid Impostour having the eyes of his mind blinded by a divine and wonderful splendour and light as soon as he was detected by the Apostle Peter in Judea in what he had wickedly committed took a great journey over sea and fled from the Eastern to the Western parts concluding that he could no other way live freely and according to his own mind Arriving at Rome by the help and assistance of a devill there lying in wait he in a short time so far perfected his attempt that the inhabitants of that City set up an Image to him and worship't him as God But all succeeded not long according to his mind For soon after in the reign of Claudius the benign and most endearing providence of God brought Peter that valiant and great Apostle for courage chief of all the rest to Rome against this mighty destroyer of mankind who as a stout Leader of God armed with celestial weapons brought that precious merchandise of intelligible light from the East to those that dwelt towards the West declaring to them that Light and Doctrine comfortable to the soul to wit the publication of the Kingdom of heaven CHAP. XV. Of the Gospel according to Mark. WHen therefore he had published to them the divine Word immediately the power of Simon was extinct and together with the man himself destroyed But so great a lustre of Pietie enlightned the minds of them that were the hearers of Peter that they thought it not sufficient barely to hear him once nor were contented to have received the publication of the doctrine of the celestial Word by word of mouth and unwritten Therefore they earnestly entreated Mark Peters follower whose Gospel is at this day extant that he would leave with them some written Record of that doctrine they had heard Neither did they desist till they had prevailed with the man and thus they gave the occasion of writing that Gospel which is called the Gospel according to Mark. When the Apostle Peter understood by the Revelation of the holy Spirit what was done he was much delighted with the ardent desire of the men and confirmed that writing by his Autority that so thenceforward it should be read in the Churches Clemens in his sixth Book of Institutions relates this passage To whom the Bishop of Hierapolis by name Papias may be added as a witness Furthermore Peter mentions Mark in his former Epistle which as they say was written at Rome Peter himself does intimate thus much calling Rome by a figure Babylon in these words The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son CHAP. XVI That Mark first Preached the knowledge of Christ to the Egyptians BUt this Mark going into Egypt is reported to have been the first publisher there of the Gospel he had written and to have setled Churches in the very City of Alexandria And furthermore that so great a multitude both of men and women who there embraced the faith of Christ professed from the very beginning so severe and so philosophical a course of life that Philo vouchsafed in his writings to relate their converse their Assemblies their eating and drinking together and their whole manner of living CHAP. XVII What Philo relates of the Ascetae in Egypt IT is reported that this Philo in the times of Claudius came to be familiarly acquainted with Peter at Rome who then Preached the Word of God there neither is this unlikely For that work of his of which we speak being by him elaborated a long time after does manifestly contain all the Ecclesiastical Rules which are to this present observed among us And seeing he describes evidently the lives of the Ascetae amongst us he does make it sufficiently perspicuous that he did not onely see but also very much approve of and admire the Apostolical men of his time who being as it is probable originally Jews upon that account did then observe in a great measure the Judaical Rites and customes First of all therefore in that Book which he intituled Of Contemplative life or of Suppliants having professed that he would insert nothing disagreeable to truth or of his own head into that account which he was about to give he says that the men were called Therapeutae and the women that were conversant among them Therapeutriae And he adjoyns the reason of that appellation either because like Physitians they healed the mindes of those that resorted to them curing them of their vitious affections or because they worshipped the Deity with a pure and sincere service and adoration Further whether Philo himself gave them this name devising an appellation agreeable to the manners and dispositions of the men or whether they were really so called from the beginning the name of Christians having not yet been every where spread and diffused it is not necessary positively to affirm or contend about it But he attests that in the first place they part with their goods saying that as soon as they betake themselves to this course of Philosophizing they put over their wealth and possessions to their relations Then casting away all care of wordly matters they leave the Cities and make their aboad in gardens and solitary places well knowing the conversing with men of a different and disagreeing perswasion to be unprofitable and hurtfull Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent ardour of faith endeavouring to emulate the Prophetical severe course of life Therefore in the Acts of the Apostles which contain nothing but the perfect truth it is shewed that all the disciples of the Apostles selling their possessions and goods divided the price among the brethren according as every one had need that so there might not be any indigent person among them For as the Word says as many as were possessours of lands or houses sold them and brought the prizes of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need After Philo has attested the very same things with these of the Therapeutae he adds thus much farther concerning them word for word saying This sort of men indeed is diffused far and wide over the whole world For it was requisite that both Greeks Barbarians should be partakers of so excellent a benefit Egypt especially is full of them throughout all its divisions but most of all about Alexandria But from all places the principal of them retire themselves into a most commodious place above the Lake Maria situate upon a little rising hill excellently well seated both for wholsomeness of air and safe conveniency of abiding as into the Country of the Therapeutae Then
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
And thus much now concerning these things But at a more opportune season we will endeavour to manifest by a quotation of the Antient writers what has been said by others concerning this very matter Among the writings of John besides his Gospel also the former of his Epistles hath without controversie been admitted as genuine both by those men that are modern and also by the Antients The two other writings of his are questioned The opinion concerning his Revelation is even at this time on both sides much controverted among many But this controversie also shall at a seasonable opportunity be discussed by the authority of the Antients CHAP. XXV Concerning those Divine writings which are without controversie acknowledged and of those which are not such BUt it will in this place be seasonable summarily to reckon up those books of the New Testament which have been before mentioned In the first place therefore is to be ranked the four sacred Gospels next to which follows the book of the Acts of the Apostles after that are to be reckoned the Epistles of Paul after which follows that which is called the first Epistle of John and in like manner the Epistle of Peter is to be admitted as authentick Then is to be placed if you think good the Revelation of John the opinions concerning which I will in due place declare And these are the books that with general consent are acknowledged Among those which are questioned as doubtfull which yet are approved and mentioned by many is that which is called the Epistle of James and that of Jude also the second Epistle of Peter and those called the second and third Epistles of John whether they were written by the Evangelist or another of the same name with him Amongst the Spurious works let there be ranked both the work intituled the Acts of Paul and the book called Pastor and the Revelation of Peter and moreover that which is called the Epistle of Barnabas and that named the Doctrines of the Apostles and moreover as I said the Revelation of John if you think good which some as I have said doe reject but others allow of and admit among those books that are received as unquestionable and undoubted And among these some doe now number the Gospel according to the Hebrews with which those of the Hebrews that have embraced the faith of Christ are chiefly delighted All these books may be questioned as doubtfull And I thought it requisite to make a Catalogue of these also that we may discriminate those Scriptures that according to Ecclesiastical tradition are true and unforged and with general consent received as undoubted from those other books which are not such nor incorporated into the New Testament but are questioned as doubtfull which yet have been acknowledged and allowed of by many Ecclesiastical persons and further that we may know these very books and those other that have been put forth by Hereticks under the name of the Apostles containing as well the supposed Gospels of Peter Thomas and Matthias and of some others besides them as also the supposed Acts of Andrew and John and other of the Apostles Of which books no Ecclesiastical writer even from the Apostles times hitherto hath in any of his works voutsafed to make the least mention But moreover also the manner of the phrase and the stile wherein they are written are much different from the Apostolick natural propriety and innate simplicity and the meaning and drift of those things delivered in these books being mightily dissonant from Orthodoxal truth doth manifestly evince that they are the forgeries of Heretical men Upon which account they are not to be ranked amongst the Spurious writings but altogether to be rejected as wholly absurd and impious But we will now proceed to what follows of our History CHAP. XXVI Of Menander the Impostour MEnander succeeding Simon Magus shewed himself to be as to his disposition and manners a second Dart of Diabolical force no whit inferiour to the former He also was a Samaritan and arriving to no less height of imposture than his master abounded much more in greater and more monstrous illusions For he said that he himself was a Saviour sent from above for the salvation of men from invisible ages and he taught that no man could otherwise overcome the Angels the makers of this world unless he were first instituted in the Magical knowledge delivered by him and initiated in the baptism by him imparted Of which baptism those that were adjudged worthy they he affirmed would be partakers of a perpetual immortality in this very life they should be no longer subject to death but continuing in this present life should be always young and immortal And indeed its easie to know all this from the books of Ireneus And Justinus in like manner having made mention of Simon adds also a narration of this man saying And we knew one Menander a Samaritan also of the village Caparattae a disciple of Simons who being moved by the fury of devils and coming to Antioch seduced many by Magical art who also perswaded his followers that they should not die and at this time there are some of his Sect that profess the same Wherefore it was the device of the Diabolical power by such Impostours going under the name of Christians to endeavour to calumniate by Magick the great Mystery of Godliness and by them to expose to reproach the Ecclesiastical opinions concerning the immortality of the Soul and the Resurrection of the dead But those who joyned themselves to such Saviours as followers of them were frustrated of the true hope CHAP. XXVII Of the Heresie of the Ebionites THe malicious devil being unable to remove others from the love of the Christ of God finding that they might some other way be surprized he made them his own These the Antients fitly termed Ebionites in that they had a poor and low opinion of Christ. For they accounted him an ordinary man and nothing more than a man justified onely for his proficiency in virtue and begotten by Mary's accompanying with her husband and they asserted that an observance of the Law was altogether necessary for them supposing they could not be saved onely by faith in Christ and a life agreeable thereto But others among them being of the same name have eschewed the monstrous absurdity of the forecited opinions denying not that the Lord was begotten of the Virgin by the Holy Ghost but notwithstanding these in like manner also not confessing that he existed before all things as being God the Word and the Wisdome of the Father are lead into the same impiety with the former especially in that they make it their business to maintain and observe the bodily worship of the Law They also think that all the Epistles of the Apostle Paul ought to be rejected calling him an Apostate from the Law They made use of onely the Gospel called the Gospel according to the
who as Fame says flourished at the same time with the daughters of Philip in the gift of prophecy Many others also besides these were famous at that time having obtained the first place among the successours of the Apostles Who because they were the eminent disciples of such men built up those Churches the foundations whereof were every where laid by the Apostles promoting greatly the doctrine of the Gospel and scattering the salutary seed of the Kingdom of heaven at large over the whole world For many of the then disciples whose souls were inflamed by the divine Word with a more ardent desire of Philosophy first fulfilled our Saviours commandment by distributing their substance to those that were necessitous then after that travelling abroad they performed the work of Evangelists to those who as yet had not at all heard the word of Faith being very ambitious to Preach Christ and to deliver the Books of the divine Gospels And these persons having onely laid the foundation of faith in remote and barbarous places and constituted other Pastours committed to them the culture of those they had perfectly introduced to the faith departed again to other Regions and nations accompained with the Grace and cooperation of God For the divine Spirit as yet wrought many wonderfull works by them insomuch that at the first hearing innumerable multitudes of men did with most ready minds altogether admit of and engage themselves in the worship of that God who is the Maker of all things But it being impossible for us to recount by name all those who in the first succession of the Apostles were Pastours or Evangelists in the Churches throughout the world we will here commit to writing the mention of their names onely whose writings containing the Apostolical doctrine they delivered are to this day extant amongst us CHAP. XXXVIII Concerning the Epistle of Clemens and those other Writings which are falsly attributed to him AS for example the Epistles of Ignatius which we have reckoned up and that of Clemens acknowledged by all as undoubted which he wrote in the name of the Roman to the Corinthian Church Wherein seeing he has inserted many sentences taken out of the Epistle to the Hebrews and sometimes had made use of the express words of it it evidently manifests that that work is not new whence it has seemed agreeable to reason to reckon this Epistle amongst the rest of the Writings of that Apostle For Paul having written to the Hebrews in his own country Language some say that Luke the Evangelist but others that this Clemens of whom we speak translated that work Which latter seems the truest opinion because the stile both of Clemens his Epistle and also of that to the Hebrews appeares to be very like and the sense and expressions in both the works are not much different You must also know that there is a second Epistle which is said to be Clemens his But we know for certain that this is not so generally acknowledged nor approved of as the former because we are sure the Antients have not quoted any authorities out of it Further also some have of late produced other voluminous and large works as if they were his containing the Dialogues of Peter and Apion of which there is not the least mention extant amongst the Antients neither does there appear in them the pure form of Apostolical sound doctrine Now therefore 't is apparent which are the genuine and undoubted writings of Clemens we have also spoken sufficiently concerning the works of Ignatius and Polycarpe CHAP. XXXIX Concerning the Books of Papias THe Books of Papias now extant are five in number which he entitled an explication of the Oracles of the Lord. Irenaeus mentions no more than these five to have been written by him saying thus And these things Papias the Auditour of John the companion of Polycarpe one of the antients attests in writing in the fourth of his books for he compiled five Thus far Irenaeus But Papias in the preface to his books does not evidence himself to have been a beholder or an Auditour of the Holy Apostles but onely that he received the matters of faith from those who were well known to them which he declares in these words But it shall not be tedious to me to set down in order together with my interpretations those things which I have well learnt from the Elders and faithfully remembred the truth whereof will be confirmed by me For I delighted not in those who speak much as most doe but in those that teach the truth nor in those who recite strange and unusual precepts but in such as faithfully rehearse the commandments given by the Lord and which proceed from the truth Now if at any time I met with any one that had converst with the Elders I made a diligent enquiry after their sayings what Andrew or what Peter said or what Philip or Thomas or James or John or Matthew or any other of the Lords disciples were wont to say And what Aristion and John the Elder the disciples of our Lord uttered For I thought that those things contained in books could not profit me so much as what I heard from the mouths of men yet surviving In which words its very observable that he recounts the name of John twice the former of whom he reckons among Peter James Matthew and the rest of the Apostles manifestly shewing thereby that he speaks of John the Evangelist but making a distinction in his words he places the other John with those who are not of the number of the Apostles putting Aristion before him and expresly calls him The Elder So that hereby is shown the truth of their relation who have said that there were two in Asia who had that same name and that there are two Sepulchres at Ephesus and each of them now called the Sepulchre of John Now I judged it very requisite to make this observation For its likely that the second unless any one would rather have it to be the first saw that Revelation which goes under the name of John Further this Papias whom we speak of professes he received the sayings of the Apostles from those who had been conversant with them and was as he says the hearer of Aristion and John the Elder Indeed he mentions them often by name and has set down in his works those traditions he received from them And thus much has been said by us not unprofitably as we judge It is also worth our adding to the fore-quoted words of Papias other relations of the same Authours wherein he gives an account of some miracles and other passages which he received by tradition Indeed that Philip the Apostle together with his daughters lived at Hierapolis has been manifested by what we said before Now we are to shew that Papias who lived at the same time mentions his receiving a wonderfull narration from the daughters of Philip. For he relates that
after this manner CHAP. IX The Rescript of Adrian that we Christians should not be unjustly prosecuted TO Minutius Fundanus I received a letter written to me from that eminent person Serennius Granianus your predecessour Indeed this business a I judge is not to be passed by undiscussed least both the Christians be molested and also an occasion of doing mischief given to Sycophants Wherefore if the men of your Province can by a due way of complaint openly charge the Christians with any accusation and so doe it as that they appear and answer it before the seat of judicature let them make it their business onely to take such a course as this against them but let them not use tumultuous outcries and clamours For it s most requisite if any person preferr's a complaint that you should have the cognisance of the matter If therefore any one does accuse them and make out that they doe any thing contrary to the Laws doe you give sentence according to the nature of the offence But if it be certain that any does frame an accusation meerly out of a malicious detraction doe you determine according to the heinousness of the crime and take care that due punishment be inflicted on him And thus much concerning the Rescript of Adrian CHAP. X. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees BUt Adrian having paid the dues of nature after he had reigned one and twenty years Antoninus surnamed Pius succeeded in the Roman Empire In whose first year Telesphorus departing this life in the eleventh year of his presidency Hyginus assumed the Episcopal Government of the Roman Church Moreover Irenaeus relates that Telesphorus ended his life with a glorious Martyrdom manifesting in the same place that in the times of the aforesaid Hyginus Bishop of the Romans flourished at Rome both Valentinus the introducer of his own Heresie and also Cerdo the Founder of the errour of the Marcionites his words are these CHAP. XI Concerning those who were Arch-Hereticks in these times FOr Valentinus came to Rome when Hyginus was Bishop there but he flourisht in the times of Pius and continued to those of Anicetus Cerdo also who was master to Marcion flourisht in the times of Hyginus who was the ninth Bishop he went into the Church and openly confessing his errour so continued at Rome sometimes teaching privately other while again acknowledging his errour but being now and then reprehended for his impious doctrine he withdrew himself from the assembly of of the brethren Thus far Irenaus in his third book against Heresies Moreover in his first book he again says this concerning Cerdo But one Cerdo deriving the original of his errours from the Tenets of Simon came to Rome in the times of Hyginus who was the ninth that in the Episcopal succession from the Apostles had that See and taught that that God who was Preacht under the Law and by the Prophets is not the father of our Lord Jesus Christ For the one is known the other unknown the one is just the other good Marcion of Pontus an impudent blasphemer succeeding him did mightily propagate that opinion But the same Irenaus having sounded the bottom of that immense depth of matter full of various errours which Valentinus had put together does fully discover the secret and occult deceit and wickedness that like a Serpent lurking in its hole lies hid within him Moreover he says there was at the same time another person by name Mark who was most expert at Magical delusions and further he declares their prophane rites of initiation and their most detestable mysteries in these very words For some of them prepare a nuptial-bed and perform a secret ceremony by pronouncing some words over such as are to be initiated and a marriage they say thus made by them is spiritual and conformable to the celestial nuptials But others of them bring those that are to be initiated to the water and dipping them use this form of words In the name of the unknown Father of all In the truth the Mother of all In Him who descended upon Jesus Another sort of them pronounce Hebrew names to put those that are to be initiated into the greater consternation But Hyginus dying after he had been Bishop four years Pius undertook the Government of the Roman Church Moreover at Alexandria Mark was chosen Pastour Eumenes having sat there thirteen years compleat Which Mark dying after he had presided there ten years Celadion assumed the Government of the Alexandrian Church and at Rome Pius departing this life in the fifteenth year of his presidency Anicetus was preferred to that See In whose time Hegesippus relates that he himself came to Rome and continued there untill Eleutherus was made Bishop But at that time flourished Justin and was singularly eminent one that in a Philosophical habit was an assertour of the Divine Word and earnestly contended for the Faith in his writings who in the book he wrote against Marcion mentions the man to be alive at that time when he compiled that work His words are these And one Marcion of Pontus who now at this time teacheth his followers and instructs them to believe there is another God greater than him that made the world This man also assisted by devils hath perswaded many throughout the world to speak blasphemy to deny the Maker of the universe to be the Father of Christ and to affirm there is another greater than he that made it And all their followers as we said are called Christians after the same manner as the name of Philosophers derived from Philosophie is in common given to all that profess it though they differ as to their Sects and Opinions To this he adds further saying We have compiled a book against all the Heresies that ever were which if you be willing to read it we will deliver to you The same Justin having wrote many elaborate works against the Heathens dedicated also some other books containing an Apology for our faith to the Emperour Antoninus surnamed Pius and to the Roman Senate For he dwelt at Rome But in his Apologie he makes known himself who and whence he was in these words CHAP. XII Concerning Justin's Apologie to Antoninus TO the Emperour Titus Aelius Hadrianus Antoninus Pius Caesar Augustus and to Verissimus his son the Philosopher and to Lucius By Nature son of Caesar the Philosopher but by Adoption son to Pius the lover of Learning To the sacred Senate also and people of Rome I Justin the son of Priscus the Grandchild of Bacchius who were of Flavia Neapolis a City of Syria-Palestine make my Request and Petition in behalf of those men being my self one of them who are unjustly hated and most injuriously treated by all mankind And the same Emperour being addrest too by other brethren Inhabitants of Asia who were vexed with all manner of molestations by the men of their own Province voutsafed
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
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
very wisely did not prefix his name at the beginning least he should cause an aversion in them to his Epistle But a little after he continues saying Now as a blessed Presbyter said because the Lord being the Apostle of the Almighty was sent to the Hebrews Paul through modesty in that he was sent to the Gentiles does not entitle himself the Apostle of the Hebrews both in reverence to the Lord and also because 't was over and above his duty that he writ to the Hebrews being the Preacher and Apostle of the Gentiles Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him and it is this Those Gospels he said which contain the Genealogies were written first And this was the occasion of writing Marks Gospel when Peter Preach'd the word publickly in Rome and declared the Gospel by the Spirit many who were there present entreated Mark who had been his follower a long time and remembred what he had said that he would write down the things which had been spoken When he had compos'd the Gospel he imparted it to those who had intreated it of him Peter having understood this used no perswasives either to hinder him or to incite him to it But John being the last of all when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels was mov'd to the enterprise by his acquaintance and being inspir'd by the Spirit he wrote a Gospel concerning Christ's Divinity Thus much Clemens But again the said Alexander in an Epistle of his to Origen mentions Clemens and Pantaenus also as men who were his familiars he writes thus For this as you know was the will of God that the friendship which was begun betwixt us from our Ancestours should not onely remain inviolable but also become more fervent and firm For we know those blessed Fathers who went before us with whom we after a short time shall be joyn'd I mean the truely blessed Pantaenus my Master and the holy Clemens my Master who also profited me much and if there be any others like them by whom I came to the knowledge of you my most excellent Lord and Brother And after this manner were these things Moreover Adamantius for that also was Origen's name in these times when Zephyrinus Presided over the Church of Rome travell'd to Rome as he himself some where says having a desire to see the most antient Church of the Romans where he made no long stay but return'd to Alexandria And with all diligence there perform'd his customary duty of Catechist Demetrius the then Bishop of those Churches exciting him to it and little less then beseeching him to labour earnestly for the utility of the Brethren CHAP. XV. Concerning Heraclas BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity for his researches into and interpretation of the holy Scriptures and moreover for the Catechizing of them who came to him having scarce time to breathe so many flocking together to him One company after another coming from morning to evening to his School he divided the multitudes and electing Heraclas one of his familiars made him his assistant in Catechizing a man who was very studious in Divinity most eminently skilfull in other Learning and one who was not unexperienced in Philosophy He commits the instruction of the New-beginners to him but reserves to himself the hearing of those who had made some proficiency CHAP. XVI What Pains and Study Origen bestowed about the Holy Scriptures ORigen now intended to make such accurate researches into the Holy Scriptures that he learn't the Hebrew tongue And bought the Authentick Scriptures written in Hebrew letters which were extant among the Jews And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy And he sought out some other Versions besides those Common ones of Aquilas Symmachus and Theodotion different from them which he having searcht out first brought to light from I know not whence nor out of what Corners having been forgotten for a long time concerning which because he was uncertain who were the Authours of them by reason of their obscurity he onely Noted this that one of them was by him found at Nicopolis near Actium and another at some other place Moreover in his Hexapla of the Psalms after those four excellent Editions he adds not onely a fifth and sixth but also a seventh Version and upon one of them again he has Noted that it was found at Jericho in an Hogs-head in the times of Antoninus the son of Severus When he had thus Collected all these Versions into one body and divided them into Verses having placed them directly one against the other together with the Hebrew Text he left us those Copies which are call'd Hexapla He afterwards prepared apart by themselves Aquila's Symmachus's and Theodotion's Edition together with the Septuagint and put them out in his Tetrapla CHAP. XVII Concerning Symmachus the Translatour MOreover We must understand that this Symmachus one of the Translatours was an Ebionite For there is an Heresie called the Heresie of the Ebionites who say that Christ was born of Joseph and Mary and suppose him to have been meer Man who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it as we have before made known somewhere in our History Symmachus's Commentaries are even yet extant in which he seems to confirm the foresaid Heresie disputing strongly against Matthew's Gospel Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures from one Juliana upon whom he saies these books of Symmachus's devolved by right of succession CHAP. XVIII Concerning Ambrosius AT this time Ambrosius who favour'd the Valentinian Heresie being convinc'd by the truth Preach'd by Origen and having his mind cleared as it were with light assents to the doctrine of the Orthodox faith of the Church And Origen's fame being nois'd abroad every where several men of great learning flock'd to him intending to make tryal of this man's sufficiency in the Scriptures Also infinite multitudes of Hereticks and not a few Philosophers and them most famous gave diligent attention to him almost like Schollars learning from him besides Divinity those things which appertain to External Philosophy For he initiated those whom he perceived to have acute parts into Philosophical Learning Teaching them Geometry and Arithmetick and the other previous Sciences Also guiding them into the knowledge of the various Sects among Philosophers explaining the writings that are amongst them and Commenting on and searching into all things So that even amongst the Gentiles this man was openly declared to be a great Philosopher He also incited many of meaner capacities to the study of the Liberal
Sciences telling them that from hence would accrue to them no small fitness and preparation for the Contemplation of the divine Scriptures for which reason he esteem'd the study of Secular and Philosophical literature most necessary for himself CHAP. XIX What things have been recorded concerning Origen by the Gentiles THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies in whose writings we have found frequent mention of this man some of them both dedicating their books to him and also delivering up their private labours to his Censure as to a Master But I need not speak of these things when as Porphyrius who liv'd in Sicilie almost till our Age having written some books against us and in them endeavoured to cavill at the holy Scriptures when he had mentioned those men who made explications upon them was unable in any wise to cast any base aspersion upon their Opinions and through want of Arguments betakes himself to railing and reviles the Commentators Of whom he attempts chiefly to reproach Origen saying that when he was young he knew him but he unawares commends the man partly by speaking the truth in some things where he could not do otherwayes and partly by lying wherein he thought he should escape being detected Sometimes he accuses him as being a Christian by and by he admires and describes the accession he made to Philosophick Literature Hear therefore what he says word for word Some men desirous to find out not a defection from the pravity of the Jewish Scriptures but an explication of the obscurities in them have betaken themselves to expositions which have no agreement nor coherence with those Scriptures and which contain the Authour's approbation and praise rather than a defence of those strange Sectaries For having boasted that what things were plainly spoken by Moses were obscure Riddles allowing them the Authority and quoting them as divine Oracles full of hidden Mysteries And having bewitched the judgements and minds of men with their pride they afterwards put forth their Expositions Then after some few words he saies Let an example of this absurdity be taken from a man whom I saw when I was very young being a person then of great repute and yet eminently renowned upon account of his writings which he left behind him I mean Origen whose renown is very much spread abroad amongst the teachers of those Doctrines For this Man having been an of that Ammonius who in our Age made a great proficiency in Philosophy as for his knowledge in Philosophick Literature he profited much by this Master But as concerning a right course of life he undertook a way quite contrary to him for Ammonius having been educated a Christian by Christian Parents when he arriv'd to understanding and the knowledge of Philosophy quickly betook himself to a course of life which was agreeable to the Laws But Origen being a Gentile and brought up in the Learning of the Grecians diverted to the Impudence of the Barbarians Being devoted to this Religion he corrupted both himself and also that proficiency he had made in Philosophick Learning as to his manner of life he liv'd like a Christian and contrary to the Laws but in respect of his Opinions concerning things and concerning God he imitated the Grecians substituting the sayings of the Heathens in the room of those strange fables For he was continually conversant in Plato's works and in those of Numenius and Cronius and he revolved the works of Apollophanes and Longinus and Moderatus and Nicomachus and the works of all the famous men amongst the Pythagoreans he also made use of the works of Chaeremon the Stoick and of Cornutus's books when he had learn'd from them the Allegorical mode of explaining the Grecian Mysteries he appli'd it to the Jewish Scriptures These are Porphyrius's words in his third book of that piece he wrote against the Christians who has said the truth concerning the mans hard study and great learning but herein he has plainly lied for what would not he say who wrote against the Christians in that he saies that Origen was converted from a Heathen to a Christian and that Ammonius fell from a pious course of life to the Heathenish way of living For as our History has before manifested Origen kept the Christian Doctrine receiv'd from his Ancestours And the precepts of the divine Philosophy remain'd uncorrupted and unshaken in Ammonius even till his death as his works even to this present doe testifie he being famous amongst most men for his books which he left behind him as for example that book which is thus Intitl'd concerning the concord of Moses and Jesus and those other books of his whatsoever sort they be of which are found amongst lovers of learning Let what we have said therefore be an Evidence both of the detraction of this lying Accuser and also of Origens great knowledge in the Grecian learning Concerning which Origen in an Epistle of his wherein he makes an Apologie for himself to some who blam'd him for his too great studiousness about this sort of learning writes these words When I imploy'd my self wholly in the Scripture the fame of my progress in Learning spreading it self every where there resorting to me sometimes Hereticks at othertimes those who studied the Grecian Learning and especially such as were skilled in Philosophy I thought it convenient to make researches into Hereticks Opinions and into whatsoever things are reported to be said by Philosophers concerning the truth this we did both in imitation of Pantaenus who profited many before us who was furnished with no small stock of provisions of this sort And also of Heraclas who at this time sits among the Presbyters of Alexandria whom I found with a Philosophy Master under whom he studied diligently five years before I began to be an Auditour of his doctrine And for this reason he wearing a common habit before put it off and put on a Philosophical habit which he retains to this day neither does he desist from a studious reading of the books of the Learned Grecians This he said in defence of the studious diligence he used about the Grecian Learning At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Demetrius the Bishop of that Church and to the then Prefect of Aegypt from the Governour of Arabia that they should send Origen to him with all speed that he might impart to him his doctrine He was therefore sent by them and came to Arabia But in a little time having finisht those things which were the cause of his coming he again return'd to Alexandria Within some interval of time there being kindled in Alexandria no small war he withdrew out of Alexandria and judging there was no safe dwelling for him in Aegypt he went to Palestine and made his abode in Caesarea where the Bishops
Macrianus therefore having treacherously betrayed one of the Emperours which preceded him and made War upon the other was immediately extirpated and together with his whole family became extinct Gallienus was now proclaimed and by common consent received Emperour he was both an old Emperour and a new for he was before them and also survived them for according to that which was spoken by the Prophet Esaias Behold the former things are come to pass and new things shall now rise up For as a cloud rising up before the rays of the fun overshadoweth it for a while and appears to be substituted into the place thereof but when the cloud has gone over it or is dissolved the sun which before was risen seems then to arise again so Macrianus who set himself before and approacht the very Empire of Gallienus now is not for he never was but Gallienus as he was Emperour before so he now continues to be And the Empire it self having deposited its old Age as it were and being cleansed from the dregs of its former improbity now flourisheth with greater vividness is seen and heard of at a larger distance and spreads its fame in all places He afterwards declares the time when he wrote these things in these words It now again comes into my mind to contemplate the years of our Emperour For I see how those most impious persons who had so great a name are in a short time become most obscure But our most Pious and Religious Emperour having passed his seventh is now in the ninth year of his Empire in which we are about to solemnize the Festivals CHAP. XXIV Concerning Nepos and his Schism BEsides Dionysius wrote two Books concerning the promises The occasion of his writing these Books was Nepos an Aegyptian Bishop who taught that the promises which were made to the Saints in the sacred Scriptures should be performed in the Jewish sence and affirmed that there was to come a thousand years state upon earth which should be spent in bodily pleasures Now he supposing he could confirm his own opinion out of John's Revelation wrote a Book upon this Question and intitled it A Confutation of the Allegorical Expositors which piece Dionysius confutes in his Books concerning the Promises In the first Book of which he proposeth his own opinion concerning the Question In the second he discourseth concerning the Revelation of John where in the very beginning he makes mention of this Nepos and writes thus concerning him But because they produce a Book of Nepos's on which they rely very much as if it did infallibly demonstrate that the Kingdom of Christ should be set up on earth indeed for several other things I commend and love Nepos for his faith his industry and study in the Scriptures and also for the many Psalms and Hymns he composed with which many of the Brethren are even at this time much delighted And I reverence the man for this reason chiefly because he is dead But I judge truth most to be beloved and to be the most precious of all things It is our duty to praise and freely to commend what-ever is truly said but we are also to examine and correct what-ever unsound opinion appears to have been committed to writing Now could he be present and discusse his opinion by word of mouth then a bare discourse by Questions and Answers without any writing might suffice to convince and reduce the adverse party to an agreement But since there is a Book published and as to some it seems a most perswasive one since some Teachers look upon the Law and the Prophets to be of no value neglect to follow the Gospels have small esteem for the Epistles of the Apostles and promise great things concerning the Doctrine of this Book as containing some great and hidden Mystery since they will not suffer the more ignorant of our brethren to think of any thing that is sublime and great neither of the glorious and truly divine advent of our Lord nor of our Resurrection from the dead our gathering together to him and our being made like him But perswade them to think that men hope for nothing in the Kingdom of God but abject and mortal things such as they now hope for It is necessary we enter into a dispute against our Brother Nepos as if he himself were present After some words he continues saying When I was in the Province of the Arsinoitae where as you know this opinion was long since propagated so far that there were Schisms and revoltings of whole Churches together having convened the Presbyters and Teachers of the Brethren in every particular Vilage such Brethren also as had a mind to come being present I advised them that there might be researches made into this Doctrine in the presence of a publick Assembly And when they produced this Book as a defence and an impregnable bulwark sitting with them three whole days together from morning till evening I endeavoured to discusse the contents thereof In all which time I did extraordinarily admire the constancy of the Brethren their love to truth and the great quickness and readiness of their understanding with so much order modesty and moderation did we propose Questions propound doubts and yield our assents For we took special care never pertinaciously to defend our former opinions when once they were found to be erroneous neither did we shun the objections of others But to the utmost of our power we endeavoured to keep close to the points of the present Question and confirm them as well as we could Neither if we were convinc't were we ashamed to be perswaded out of our opinion and consent with others But with a good conscience unfeignedly and with hearts displai'd to God we received what-ever was grounded upon the demonstrations and declarations of the sacred Scripture In the conclusion the chief maintainer and champion of this Doctrine by name Coracio confessed and made a protestation to us in the Audience of all the Brethren there Assembled that he would no longer adhere to this opinion nor dispute concerning it nor mention it nor preach it so powerfully was he convinc't by the Arguments which had been brought against it And the rest of the Brethren which were present rejoyced at this conference and at the reconciliation and unanimity which was amongst all men CHAP. XXV Concerning the Revelation of John HAving interposed some words he afterwards says thus concerning the Revelation of John Indeed some of our Ancestours disowned and wholly rejected this Book confuting every Chapter and demonstrating it to be an unknown and senseless work and that the Title is forged for they say it is not John's Neither is it a Revelation because it is covered over with so thick and dark a vail of Ignorance And that not onely no Apostle but also no holy or Ecclesiastick person could have been the compiler of this
great labour and industry compared them with the common Editions afterwards took an easier and plainer way to their Translation This Edition of ours therefore will we hope equally satisfie all persons as well those that are skilled in the Greek Tongue as them that are not For both those that are knowing in the Greek Language will read Socrates and Sozomen amended and throughly purged by our Labour and such as are less skilled in the Greek will easier understand those Authours done into Latine by us Our Annotations follow wherein in the same manner as in our Notes on Eusebius we have attempted to perform two things The first is to give an account of our Emendations and to propose to the Readers judgment the various readings taken out of the Manuscript Copies Then secondly to illustrate according to our ability the more obscure and difficult places which seemed to be able to involve the Readers judgment in doubts Nor am I ignorant that there are many delicate and fastidious persons who may think that they have exhibited to them some exquisite observations onely and common Places as they are called composed for shew and ostentation and who may suppose that that part of our Annotations which contains emendations and various readings is altogether trivial and despicable To which persons I would make this return although those Emendations and various Readings which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may frequently be insipid and seem troublesome to the Readers yet they are highly usefull and altogether necessary especially in these Writers whose books have come to our hands less correct Now that Socrates's and Sozomens's Books are such we have before mentioned And indeed our observations doe bear a greater shew of Learning but an Emendation in my opinion requires more of wisedom and judiciousness Neither is it for every man to give his opinion concerning the true and genuine reading of antique Writers but he only is able to do this who is furnished with a manifold stock of Learning and has been long and much exercised in this art of judging And these are the particulars I thought necessary to advertize the Readers of in the beginning of this Work that they might know at first sight what they were chiefly to expect in this Edition of ours which could not be met with in the former Editions of this History It remaines now that we speak something concerning Socrates and Sozomen who and what manner of persons they were what course of Life they followed what Religion they professed and which of them first wrote his History CONCERNING THE LIFE AND WRITINGS OF Socrates and Sozomen OUR Socrates therefore for we will begin with him had Constantinople for his Countrey In the fifth Book of his History Chap. 24. he attests that he was born and educated in that City and that he therefore Recorded those matters chiefly which hapned in that City When very young he was instructed in the Rules of Grammer by Helladius and Ammonius Grammarians who at that time had left Alexandria and betook themselves to Constantinople He that is desirous to know the reason why these Grammarians departed from Alexandria will find it related by Socrates in the fifth Book and sixteenth Chapter of his History For when the Heathen-Temples were demolished at Alexandria by the care and industry of Theophilus Bishop of that City Helladius and Ammonius Grammarians the one of whom was Jupiter's Priest and the other Simius's at Alexandria displeased at the ignominy their Gods were exposed to having left the City Alexandria went to Constantinople and there took up their habitation Moreover the Heathen-Temples at Alexandria were destroyed when Timasius and Promotus were Consuls according to Marcellinus's relation in his Chronicon which was the Emperour Theodosius's eleventh year Whence it is apparent that our Socrates was born about the beginning of Theodosius's Reign For boyes were usually sent to be instructed by Grammarians when they were about ten years old After this Socrates studied Rhetorick under the tuition of Troilus the Sophista who about that time was an eminent Professour of Eloquence at Constantinople Our Socrates does not indeed say thus much in express words But the attentive and diligent Reader will easily collect from his words that which I have affirmed For he does make such frequent and so honourable a mention of him that he may seem to pay a reward to his Master For he names his Country Side a City of Pamphylia He also mentions not a few of his Schollars to wit Eusebius Scholasticus and Silvanus and Ablabius who were Bishops Lastly in his Seventh Book he relates that Anthemius the Prefect of the Praetorium who whilst Theodosius Junior was yet a Minor was the chief Minister of State in the Empire did chiefly make use of the Councels of Troilus the Sophista Where he also gives him this Elogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that must be the Reading as we have intimated in our notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who besides the Philosophy that was in him was Anthemius's Equal in Political Knowledge By these reasons I have been induced to think that our Socrates had Troilus for his Rhetorick-Master But concerning this matter we permit every one to determine according to his own arbitrement Further you must know that the Ancients were not so speedy and hasty in their learning the Rules of Eloquence as is now a daies usual but they applied their minds to those Studies for a long time together Gregory Nazianzen attests in his Poem concerning his own Life that he left Athens in the thirtieth year of his Age as soon as he had learned the Precepts of the Art of Oratory in that City After this Socrates having left Troilus's School betook himself to the Forum and pleaded Causes at Constantinople Whence he got the Surname of Scholasticus For so the Advocates were at that time called as it has long since been remarked by others not because they were reduced into Schools but in regard being young-men that had left the Schools of the Rhetoricians they professed this Art But at length having left off his practice in the Law he applied his mind to Writing of his Ecclesiastick History In which work he has made use of a singular judiciousness and diligence His judiciousness is manifested by his remarkes and sentiments interwoven every where throughout his Books than which there is in my opinion nothing more excellent But his diligence is declared by many other instances chiefly by this in regard he frequently annexes a note of the times that is the Consulates and Olympiades especially where he mentions such matters as are more momentous Nor has he carelesly or negligently written his History 〈…〉 Rufinus Aquileïensis did who seems to me to have composed his two Books of Ecclesiastick History which he annexed to Eusebius's without looking into any Records Our Socrates did far otherwise for having from all places got together the best monuments that is the
Whenas therefore three hundred Bishops and upwards admirable both for their moderation and acuteness of understanding had unanimously confirmed one and the same Faith which according to the verity and accurate disquisition of the Divine Law can only be the Faith Arius vanquished by a diabolical force was found to be the only person who with an impious mind disseminated this mischief first amongst you and afterwards amongst others Let us therefore embrace that Opinion which Almighty God hath delivered Let us return to our beloved brethren from whom this impudent servant of the Devil hath separated us Let us with all diligence imaginable hasten to the common body and to our own natural members For this doth well become your prudence Faith and Sanctity that since his Error who has been evidently prov'd to be an Enemy of the Truth is confuted you should return to the Divine Grace For that which was approv'd of by three hundred Bishops can be judged nothing else but the determination of God especially since the holy Ghost residing in the minds of such great and worthy personages hath disclosed to them the will of God Wherefore let none of you continue dubious let none of you make delays but do you all with great alacrity return to the right way that when we come to you which shall be as soon as possible we may together with you return due thanks to God who inspects all things because having revealed the pure Faith he hath restored you that mutual love which was the subject of all mens prayers God preserve you beloved Brethren Thus wrote the Emperour to the people of Alexandria demonstrating to them that the determination of the Faith was not imprudently or unadvisedly made but that it was dictated with a great deal of disquisition and diligent examination nor does he say that some things were spoken in that Council and others passed over in silence but that all that was fitting to be said in confirmation of the opinion was produced and urged and that the controversie was not inconsiderately determined but was with great accuracy first discussed In so much that all things whatever which seemed to produce matter of ambiguity or dissention were wholly removed and destroyed In short he terms the determination of all those there assembled the will of God and does confidently aver that the unanimity of so many and such eminent Prelates was procured by the holy Ghost But Sabinus the Ring-leader of the Macedonian Heresie does wittingly and on set purpose oppose their authorities and Stiles the Fathers there assembled Idiots and men of no knowledge and he does in all appearance asperse even Eusebius Caesariensis with the imputation of ignorance but he does not in the least consider with himself that although those convened in that Synod were Idiots yet in regard they were illuminated by God and the Grace of the holy Ghost they could in no wise err from the Truth But let us hear what the Emperour by another Letter which he sent to all the Bishops every where and to the people Decreed against Arius and those that embraced his Opinion Another Letter of Constantines VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to the Bishops and People In as much as Arius has followed the Practices of wicked and profane persons 't is but just that he should undergo the same ignominy with them Therefore as Porphyrius that Enemy of true Piety found a just recompence for composing impious Volumes against Religion and such a recompence as has rendred him ignominious to posterity covered him with infamy and many reproaches and his impious writings have been utterly destroyed so it also now seemes reasonable to term Arius and those that embrace his Opinion Porphyrians that they may derive their denomination from him whose morals they have so exactly imitated Moreover if any book written by Arius shall be found extant we do hereby Order that it be immediately burnt that by this means not only his wicked Doctrine may be wholly destroyed but also that there might not be left to posterity the least monument of him This also we declare that if any person shall be found to have concealed a book compiled by Arius and shall not immediately produce the said book and burn it his punishment shall be death For immediately upon his being found guilty of this fact he shall undergo a capital punishment God preserve you Another Letter Constantinus Augustus to the Churches Having sufficiently experienced by the flourishing posture of the publick affairs how great the benignity of the divine power has been towards us we judged it our chiefest concern and aim to labour for the Preservation of one Faith a sincere charity and one universally acknowledged Religion towards Almighty God amongst the most blessed Congregations of the Catholik Church But since this could not be otherwise firmly constituted and established unless all or at least the greatest part of the Bishops were conven'd in one place and every particular that concerns the most sacred Religion were by them first discussed upon this account when as many of the Clergy as could possibly be got together were assembled and we also as one of you were present with them for we will not deny what we account our greatest glory that we are your fellow servant all things were sufficiently discussed so long untill a determination acceptable to God the Inspector of all things was published in order to an universal agreement and union so that there is now no place left for dissention or controversie about matters of Faith Where also after a disquisition made concerning the most Holy day of Easter it was by a general consent concluded to be the best course for all men in all places to celebrate that Festival upon one and the same day For what can be more comely and commendable or what more grave and decent then that this Festival from which we have received the hopes of immortality should be unerringly kept by all men in one and the same order and in a manner apparently and expresly agreeable And in the first place all men lookt upon it as an unworthy thing and misbecoming the dignity of that most sacred Festival to follow the Jewish usage in the celebration thereof For the Jews persons who have defiled themselves with a most abominable sin are deservedly impure and blind as to their understandings Having therefore rejected their usage we may by a more certain and infallible order propagate that day to future ages for the completion of this solemnity which we have kept from the first day of the passion even to this present time Let us then have nothing in common with that most hostile multitude of the Jews We have received another way from our Saviour For there is proposed to us a lawful and decent leading to our most sacred Religion Let us therefore dearest Brethren with one accord constantly persist in this course and withdraw our selves from that most adverse Society and their
mind might be made perfectly pure within him After the same manner this is spoken For to make in himself of twain one new man instead of to conjoyn Consider also whether or no this saying be of the same sort Put on that new man which after God is created and this Therefore if any man be in Christ he is a new creature and whatever other expressions of this sort may be found by him that diligently searcheth the divinely inspired Scripture You need not wonder therefore because in this place The Lord created me the beginning of his ways the term Created is used metaphorically instead of Ordained or Constituted After this manner Eusebius discourses in his Books against Marcellus We have produced his words here upon their account who have attempted causelesly to raile at and revile this person Nor can they demonstrate that Eusebius doth attribute a beginning of Essence to the Son of God although they may find him frequently making use of the expressions of dispensation especially because he was a great Emulator and Admirer of Origens Writings wherein such as are able to understand Origens Books will find this every where asserted to wit that the Son is begotten of the Father Thus much we have said by the by upon their account who have attempted to reproach Eusebius CHAP. XXII That the Synod of Serdica restored Paulus and Athanasius to their Sees and that upon the Eastern Emperours refusal to admit them the Emperour of the West threatned him with War BUt the Bishops as well those convened at Serdica as they who made up a particular Synod by themselves at Philippopolis a City of Thracia having performed whatsoever each party thought requisite to be done returned to their own Cities Thence forward therefore the Western Church was severed from the Eastern and the boundary of communion between them was the mountain called Soucis which parts the Illyrians from the Thracians As far as that mountain there was a promiscuous communion although their Faith was different But they communicated not with those who lived beyond it Such was the confusion of the Churches affaires at that time Soon after this the Emperour of the Western parts acquaints his brother Constantius with what had been done at Serdica and entreats him to restore Paulus and Athanasius to their own Sees But when Constantius made demurrs to what he had written the Emperour of the Western parts in another Letter gave him his choice to wit that he should either admit Paulus and Athanasius to their own former dignities and restore their Churches to them or else if he did not this he must look upon him to be his Enemy and expect a War The Letter he wrote to his brother was this Paulus and Athanasius are indeed here with Us. But upon enquiry We find that they are Persecuted upon account of their piety If therefore You will promise to restore them to their Sees and punish those who have causelesly injured them We will send the men to You. But if You shall refuse to do as We have said know for certain that We Our Self will come thither and restore them to their own Sees whether You will or no. CHAP. XXIII That Constantius being afraid of his Brothers menaces by his Letters ordered Athanasius to appear and sent him to Alexandria THe Emperour of the East understanding these things was reduced to a very great streight And having forthwith sent for most of the Eastern Bishops he made them acquainted with the option his brother had proposed to him and enquired of them what was to be done They made answer that it was better for him to grant Athanasius the Churches than to undertake a Civil War Wherefore the Emperour being necessitated thereto summoned Athanasius to appear before him At that very interim the Western Emperour sends Paulus to Constantinople accompanied with two Bishops and other honorary provisions having fortified him both with his own Letters and also with those from the Synod But whilst Athanasius was yet fearful and in doubt whether he should go to Constantius or not For he was afraid of the treacherous attempts of the Sycophants the Eastern Emperour invited him to his Court not only once but a second and a third time as it is evident from his Letters the contents whereof being translated out of the Latine tongue into the Greek are these Constantius's Epistle to Athanasius CONSTANTIUS VICTOR AUGUSTUS to Athanasius the Bishop The humanity of Our clemency hath not permitted you to be any longer tossed in and disquieted with the boysterous surges as it were of the Sea Our indefatigable piety hath not neglected you during your being deprived of your native habitation whilst you wanted your goods and wandred up and down in desert and impassable places And although We have too long deferred the acquanting you by Letters with the purpose of Our mind expecting you would of your own accord have come to Us and requested a remedy for your troubles yet because peradventure fear hath hindred that purpose of your mind We have therefore sent to your Gravity Letters filled with indulgence that you should hasten to make your sudden appearance in Our presence without fear whereby you might enjoy your desire and having made experiment of Our humanity be restored to your own habitation For upon this account we made a request for you to Our Lord and Brother Constans Victor Augustus that He would grant you the liberty of coming to the end that being restored to your Country by both Our consents you should have this pledge and assurance of Our favour Another Epistle to Athanasius CONSTANTIUS VICTOR AUGUSTUS to Athanasius the Bishop Although We have made it sufficiently known to you by Our former Letter that you might securely come to Our Court in regard We are earnestly desirous to send you to your own habitation yet We have now sent this Letter to your Gravity Wherefore We entreat you to take a publick Chariot and hasten to Us without any mistrust or fear that you may enjoy what you desire Another Letter to the same person CONSTANTIUS VICTOR AUGUSTUS to Athanasius the Bishop Whilst we made Our residence at Edessa your Presbyters being present there We were pleased by sending a Presbyter to you to hasten your coming to Our Court to the end that after you were come into Our Presence you might go immediately to Alexandria But in regard a considerable space of time is now past since your receipt of Our Letter and you have not yet come We therefore took care to put you in mind by this that you should now hasten to make your sudden appearance in Our Presence that so you may be restored to your own Country and obtain your desire And that you might be most fully certified hereof We have sent Achetas the Deacon from whom you may understand both the purpose of Our mind and also that you shall readily obtain what you
your minds and endeavours a splendid and generous Character of that your noble Descent Let it be published to Our Citizens of Alexandria Thus wrote the Emperour CHAP. IV. How upon Georgius's being murdered Athanasius returned to Alexandria and recovered his own Church NOt long after Athanasius returning from his Exile was kindly received by the people of Alexandria who at that time expelled the Arians out of the Churches and gave Athanasius possession of the Oratories But the Arians assembled themselves in some obscure and mean houses and Ordained Lucius in the place of Georgius Such was the state of affairs then at Alexandria CHAP. V. Concerning Lucifer and Eusebius AT the same time Lucifer and Eusebius were by an Imperial Order recalled from banishment Lucifer was Bishop of Caralis a City of Sardinia Eusebius of Vercellae which is a City of the Lygurians in Italy as we have said before Both these persons therefore returning from Exile out of the Upper Thebais held a consult how they might hinder the impaired Laws of the Church from being violated and despised CHAP. VI. How Lucifer arriving at Antioch Ordained Paulinus IT was concluded therefore that Lucifer should go to Antioch in Syria and Eusebius to Alexandria that by assembling a Synod together with Athanasius they might confirm the opinions of the Church Lucifer sent a Deacon as his Substitute by whom he promised his assent to what should be determined by the Synod But he himself went to Antioch and finds that Church in a great disturbance For the people disagreed amongst themselves For not only the Arian Heresie which had been introduced by Euzoius divided the Church but as we have said before Meletius's followers also by reason of their affection towards their Master differed from those who embraced the same Sentiments with them Lucifer therefore when he had constituted Paulinus Bishop over them departed from thence again CHAP. VII How Eusebius and Athanasius accorded together and assembled a Synod of Bishops at Alexandria wherein they expensly declared that the Trinity is Consubstantial BUt as soon as Eusebius arrived at Alexandria he together with Athanasius was very diligent about convening a Synod There assembled Bishops out of several Cities and conferred amongst themselves concerning many and most weighty matters In this Synod they asserted the Divinity of the holy Ghost and included him in the Consubstantial Trinity They likewise determined that Christ at his incarnation assumed not only Flesh but an humane Soul which was also the opinion of the primitive Ecclesiasticks For they introduced not any new Doctrine invented by them into the Church but confirmed those points which Ecclesiastick tradition had from the beginning asserted and which the Learnedest persons amongst the Christians had demonstratively affirmed For such Sentiments as these all the Antients in their disputations concerning this point have left us in their Writings Irenaeus Clemens Apollinaris of Hierapolis and Serapion president of the Church in Antioch do assert this in the Books by them composed as an opinion by general consent acknowledged to wit that Christ at his assumption of Flesh was endowed with a humane Soul Moreover the Synod convened upon Berillus's account who was Bishop of Philadelphia in Arabia in their Letter to the said Berillus hath maintained the same Doctrine Origen also doth acknowledge every where in his works which are extant that Christ at his incarnation assumed an humane Soul but more particularly in the ninth Tome of his COmments upon Genesis he has explained the Mystery hereof where he hath copiously proved that Adam is a type of Christ and Eve of the Church Holy Pamphilus and Eusebius who borrowed his Sirname from him persons worthy to be credited do attest this For both these persons who club'd in their drawing up the Life of Origen in writing and answered such as were prepossest with a prejudice against that person in those famous Books wherein they made an Apology in defence of him do affirm that Origen was not the first person engaged in this Subject but that he interpreted the mystical tradition of the Church But those Bishops present at the Synod of Alexandria omitted not their researches into this question to wit concerning Ousia and Hypostasis For Hosius Bishop of Corduba in Spaine whom we formerly mentioned who was sent before by Constantine the Emperour to compose the disturbance at that time raised by Arius being desirous to root out the opinion of Sabellius the Libyan raised a dispute concerning Ousia and Hypostasis which was the occasion of another dissention But the Nicene Synod which was soon after convened made not the least mention of this dispute Notwithstanding in regard some persons were afterwards desirous of contending about this matter for that reason these determinations were made in this Synod concerning Ousia and Hypostasis It was resolved by them that these terms ought not to be used concerning God For they said that the term Ousia was not so much as mentioned in the sacred Scriptures and that the Apostle oblieged thereto upon a necessity of delivering some opinions had not rightly used the word Hypostasis But they Decreed that these terms were to be admitted of upon another account to wit when they refute Sabellius's opinion least for want of expressive words we should suppose the Trinity to be one thing called by a triple name but we must rather believe every one of those named in the Trinity to be truly God in his proper Person These were the determinations of the Synod at that time But nothing hinders but we may briefly declare our knowledge concerning the terms Ousia and Hypostasis Such persons amongst the Greeks as were Expositours of their Philosophy have given various definitions of Ousia but they have not made the least mention of Hypostasis Irenaeus Grammaticus in his Alphabetical Lexicon entitled Atticistes affirms this word Hypostasis to be a barbarous term For it is not says he used by any of the Antients but should it be any where found occurring it is not taken in that sense wherein 't is now used For in Sophocles in his Tragedy entitled Phoenix the term Hypostasis signifies Treachery In Menander it imports Sauces as if any one should term the Lees in an Hogshead of Wine Hypostasis But you must know that although the Antient Philosophers did not make use of this term Hypostasis yet the more modern Philosophick Writers used it frequently instead of Ousia Moreover they have given us as we said various definitions of Ousia But if Ousia may be circumscribed by a definition how can we properly make use of this term in reference to God who is incomprehensible Evagrius in his piece intitled Monachicus disswades us from discoursing rashly and inconsiderately concerning God But he altogether forbids the defining of the Divinity in regard it is a most Simple thing For definitions says he belong to
The success of the Battell being after this manner turned the Tyrant cast himself at the Emperours feet and requested his life might be saved But the Souldiers beheaded him as he lay prostrate at the Emperours feet These things were done on the sixth of September in Arcadius's third and Honorius â—â—cond Consulate But Arbogastes who had been the Authour of these great mischiefs being on his flight upon the third day after the battell as soon as he knew there were no hopes of life for him ran himself through with his own sword CHAP. XXVI How the Emperour falling ill after his Victory sent for his Son Honorius to Millain and thinking himself somewhat recovered from his distemper he ordered that Cirque-Sports should be exhibited on which very day he dyed BUt the Emperour Theodosius contracted an ill habit of body from the troubles and disquietudes he underwent in this War And supposing that his life would be ended by that distemper which was upon him he was more sollicitous about the publick affairs than concerned at his own death considering with himself how great calamities do usually befall Subjects after the death of their Emperour Wherefore he sends forthwith for his Son Honorius from Constantinople being desirous to settle the State of the Western Empire After his Sons arrivall at Millain he seemed to be somewhat revived from his distemper and gave order for the celebration of Triumphant Cirque-Sports And before Dinner he was very well and was a Spectatour at the Cirque-Sports But after Dinner he was taken very ill on a sudden and could not come to see the Games But having given his Son order to Preside at the Cirque-Sports he died on the night following in the Consulate of Olybrius and Probinus on the seventeenth day of January This was the first year of the two hundredth ninety fourth Olympiad The Emperour Theodosius lived sixty years and reigned sixteen This Book contains an account of affairs transacted during the space of sixteen years and eight months THE SIXTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS The PREFACE WE have finished the task enjoyned by You most Sacred man of God Theodorus in the sive foregoing Books wherein according to our best ability we have comprized the History of the Church from the times of Constantine But you must know that we have not been curious about our Stile for we considered that should we have been carefull about an Elegancy of expression we might peradventure have mist of our design Besides could we have accomplished our design yet we were altogether unable to write such things as are extant in the Composures of Ancient Historians whereby any one of them might suppose himself able either to amplifie or disimprove Transactions Further such a Stile would in no wise have edified the Many and the Simpler sort of persons who are desirous of knowing affairs only not of admiring the Stile for its elegant composure That therefore our work might not be unusefull to both these sorts of persons to the Learned because 't is unworthy of being compared with the Elegant Stile of Ancient Writers and to the unlearned in regard they cannot attain to the knowledge of affairs being concealed by a pride and over-elegancy of Expression We have designedly made use of such a Stile as seems indeed to be lower and more mean but is notwithstanding plainer and more perspicuous But before we begin our Sixth Book we must give this premonition In regard we undertake the writing a Narrative of the affairs which have hapned in our own age we are afraid lest we should seem to record such things as will displease many persons either because according to the proverb Truth is bitter or in regard we mention not their names whom all men have a great love for with an Encomium or Lastly because we extoll not their Actions The Zealâ—ts of our Religion will condemn us because we do not give the Bishops the Title of Most dear to God or Most Holy or such like Others also will sometimes make curious remarks because we term not the Emperours Most Divine and Lords nor do give them those other titles which are usually attributed to them But in as much as I am able to prove and demonstrate from the Testimony of Ancient Writers that a Servant amongst them did usually call his Master by his proper name and made no account of his Dignity or Title by reason of the urgency of affairs and in as much as my indeavour is to obey the Laws of History which do require a sincere pure and true Narrative of Transactions free from all manner of Masks and Covers I will in future proceed in the same Narration Recording those things which either I my self saw or could learn from those who had seen them and making a judgment of the Truth from their not varying in their Relations who told me them But my Labour in discovering the Truth hath been great in regard many and those different persons gave me an account of affairs some of whom affirming they were present at the transacting of these things and others asserting they knew them better than any other persons CHAP. I. That after the death of the Emperour Theodosius when his Sons had divided the Empire between them and Arcadius had met the Army returning from Italy after some short stay there Rufinus the Praefectus Praetorio was killed by the Souldiers at the Emperours feet THE Emperour Theodosius having ended his life in the Consulate of Olybrius and Probinus on the seventeenth of the month January his Sons succeeded him in the Roman Empire Arcadius had the Government of the Eastern Empire and Honorius of the Western The Bishops who Presided over the Churches at that time were Damasus in the Imperial City Rome Theophilus at Alexandria Johannes was in possession of the Churches at Jerusalem and Flavianus of those at Antioch At Constantinople termed also New Rome Nectarius filled the Episcopall Chair as we have related in the foregoing Book About the eighth of the month November in the same Consulate Theodosius's body was brought to Constantinople and interred by his Son Arcadius with an honourable and solemn Funeral Not long after this on the eight and twentieth of the same month the Army also arrived which had been employed in the War against the Tyrant under the Emperour Theodosius's command When therefore the Emperour Arcadius agreeable to the usuall custom had met the Army without the City-gates the Souldiers at that time slew Rufinus the Emperours Praefectus Praetorio For Rufinus lay under a suspicion of turning Tyrant and 't was believed that he had called the Hunni a Barbarous Nation into the Roman Territories For at that time they destroyed Armenia and some parts of the East by making incursions into those Provinces Moreover on the same day whereon Rufinus was killed Marcianus Bishop of the Novatians died He was succeeded in that Bishoprick by Sisinnius of whom we
against Dioscorus and his Brethren They having been in great danger of loosing their lives at length with great difficulty made their escape Johannes Bishop of Constantinople was in the interim wholly ignorant of what had been done in Egypt and he grew famous for his Learning and Eloquence on account whereof he became eminent in all places He was also the first person that inlarged the Prayers usually made in the Nocturnall Hymns which he did for this reason CHAP. VIII Concerning the Prayers of the Nocturnall Hymns sung by the Arians and Homoöusians and concerning the ingagement which hapned between them and that the singing of Hymns in parts wherein one sang one verse another another had its originall from Ignatius Theophorus THe Arians as we have said had their Meetings without the City Every week therefore as often as the Festivall days occurred I mean the Sabbath and Sunday whereon Assemblies were usually held in the Churches they flock't together within the City about the publick Piazza's and sang Hymns adapted to the Arian Heresie answering one another by turns And this they did for the most part all night long Early in the morning they sang the same alternative Hymns passed through the midst of the City out of its Gates and so went to the places where they met But in regard they would not desist from making use of such terms as gave a provocation to the Assertours of the Homoöusian opinion For they frequently Sang such words as these Where are they who affirm Three to be one power Johannes being afraid lest any of the more ignorant sort might be drawn away from the Church by such Hymns in opposition to them appoints some of his own people that they also might imploy themselves in singing of Nocturnall Hymns and by that means both obscure the Sedulity of the Arians about these things and also confirm his own party the Orthodox in the profession of their Faith This design of Johannes's was seemingly good and usefull but the conclusion of it was disturbance and dangers For in regard the Hymns of the Homoöusians in their singing of them in the night were performed with more of pomp and Show for Johannes invented Silver Crosses whereon were carried wax-tapers lighted the Empress Eudoxia being at the charge hereof the Arians who were very numerous and possest with an envious emulation resolved to be revenged and to make an Attack against them For by reason of that power and sway which they had formerly had they were as yet hot and ready for such conflicts and likewise they despised their adversaries Without delay therefore on one of those nights they ingaged Briso the Empresse's Eunuch who at that time was the Singers Instructour received a wound in his forehead by a stone and moreover some persons on both sides were slain The Emperour incensed hereat prohibited the Arians from singing their Hymns any more in publick Such as we have declared were the transactions then We are further to relate whence this usage of singing alternative Hymns in the Church had its original Ignatius the third Bishop of Antioch in Syria from the Apostle Peter who also converst with the Apostles themselves saw a Vision of Angells praising the Holy Trinity by singing of Alternative Hymns and he delivered that way of singing which he had seen in his Vision to the Antiochian Church Whence the same Tradition was spread over all other Churches This is the account we have received concerning Alternative Hymns CHAP. IX Concerning those termed The long Monks and how Theophilus having conceived an implacable hatred against Johannes upon their account made it his business to get him deposed from his Bishoprick NOt long after this the Monks together with Dioscorus and his Brethren went from the Solitudes to Constantinople They were accompanied by Isidorus a person for whom Theophilus had heretofore had a great Love but was then become his most deadly Enemy upon this account One Peter was Chief-Presbyter of the Alexandrian Church Theophilus had conceived an hatred against him and took a resolution of ejecting him out of the Church He charged him with this accusation that he had admitted a woman by Sect a Manichaean to a participation of the Sacred Mysteries before he had brought her off from the Manichaean Heresie But in regard Peter said that the woman had renounced her Heresie and that she had not been admitted to the Eucharist contrary to Theophilus's mind Theophilus was for that reason highly incensed in regard he was calumniated For he affirmed himself to be wholly ignorant of what had been done Peter therefore summoned Isidorus to attest that the Bishop was not ignorant of what had been done concerning the woman It hapned that Isidorus was at that very time at the Imperiall City Rome For he had been sent by Theophilus to Damasus Bishop of Rome that he might make a reconciliation between him and Flavianus Bishop of Antioch For Meletius's adherents made a separation from Flavianus on account of his Oath as has been declared before Isidorus therefore being returned from Rome and summoned by Peter to give in his Evidence affirmed that the Manichaean woman was admitted to the Sacrament agreeable to the Bishop's consent and that the Bishop himself administred the Sacred Mysteries to her Hereupon Theophilus was highly enraged and out of anger ejected them both out of the Church This was the occasion of Isidorus's accompanying Dioscorus and his Brethren to Constantinople that the designs which had fraudulently been formed against them might be inspected and laiâ— open before the Emperour himself and Johanâ—â—â— the Bishop Johannes informed hereof gave the men an honourable reception and excluded them not from communion of the Prayers but said he would not allow them a communion of the Sacred Mysteries before cognizance had been taken of their Case Whilest the affair was in this posture a false report is brought to the hearing of Theophilus as if Johannes had both admitted them to the Sacred Mysteries and was also ready to give them assistance Wherefore Theophilus made it his whole business that he might not only be revenged upon Dioscorus and Isidorus but cast Johannes also out of his Episcopall Chair He sends Letters therefore to the Bishops of every City concealing indeed his own design and to appearance blaming therein Origen's Books only notwithstanding Athanasius who lived long before him in confirmation of his own Faith has frequently made use of the authority and Testimony of Origen's writings in his Orations against the Arians CHAP. X. That Epiphanius Bishop of Cyprus being also led away by Theophilus's frauds convened a Synod of Bishops in Cyprus to determine against Origen's Writings and reproved Johannes for reading Origen's Books HE became reconciled also to Epiphanius Bishop of Constantia in Cyprus with whom he had heretofore disagreed For Theophilus had been angry with Epiphanius in regard he entertained abject thoughts of God and subposed him to have
an humane shape Although Theophilus embraced these Sentiments concerning God and reproved those who supposed the Deity had an humane shape yet by reason of the hatred he had conceived against some other persons he openly denyed his own thoughts and at that time entred into a friendship with Epiphanius with whom he had before been at difference as if he had altered his mind and entertained now the same Sentiment with him concerning God He was very earnest with Epiphanius likewise to convene a Synod of the Bishops in Cyprus that therein Origen's Writings might be condemned Epiphanius being by reason of his singular piety a person of a plain disposition and unacquainted with subtlety was soon induced into Errour by Theophilus's Letters And having assembled a Synod of the Bishops within the Island Cyprus prohibits the reading of Origen's Books He sent Letters also to Johannes intreating him to abstain from reading Origen's Works and requesting that he also would convene a Synod and make the same determination he had done Theophilus therefore having wound in Epiphanius a person famous for his piety to embrace his own opinion and perceiving that his design throve according to his wish became more confident and he also â—â—â—self Assembled many Bishops in which convention agreeable to what had been done by Epiphanius a sentence of condemnation was ponounced against the Writings of Origen who had been dead almost two hundred years Not that this was Theophilus's principall design but he did it chiefly to be revenged on Dioscorus and his Brethren Johannes gave little heed to what he was acquainted with either from Epiphanius or Theophilus himself his mind being wholly imployed about Preaching in the Churches And for that indeed he was extraordinarily eminent but he altogether slighted the plots and designes formed against him But after it came to be apparently known to most persons that Theophilus made it his business to divest Johannes of his Bishoprick then all those men who had an hatred for Johannes joyned in their raising calumnious complaints against him And many as well of the Clergy as of the Grandees who had a great interest in the Imperiall Pallace supposing they had a very fair opportunity offered them of being revenged upon Johannes procured a Grand Synod to be convened at Constantinople sending into divers parts for the Bishops partly by Letters and partly by Messengers CHAP. XI Concerning the two Syrian Bishops Severianus and Antiochus how and for what reasons they disagreed with Johannes MOreover the Odium against Johannes was increased by another accident of this nature There were two Bishops who flourished at one and the same time by extract they were Syrians their names Severianus and Antiochus Severianus Presided over the Church of Gabali which is a City of Syria and Antiochus over that of Ptolemaïs scituate in Phoenice Both of them were famous for their eloquence Severianus though he seemed to be very Learned yet did not pronounce the Greek tongue exactly and distinctly but whilest he spoke Greek his voice had the sound of Syriack Antiochus came first to Constantinople from Ptolemaïs and having for some time Preached in the Churches of the Imperiall City with much Labour and Diligence and from them procured a great summe of money at length he returned to his own Church Afterwards Severianus being informed that Antiochus had gotten a great deal of money at Constantinople made it his business to follow his example Having therefore exercised himself very much and made many Sermons he also comes to Constantinople Where being curteously received by Johannes for some time he soothed and â—â—attered him and was notwithstanding beloved and honoured by Johannes in the mean while he grew famous for his Sermons and on that account came to be taken notice of by many great personages of that City and moreover by the Emperour himself It hapned that the Bishop of Ephesus died at that time and Johannes was necessitated to make a journey thither to ordain a Bishop there Being come to that City and finding some endeavouring to promote one person to the Bishoprick others another who also strove very earnestly amongst themselves upon their account for whom they gave their suffrages Johannes perceiving that both parties contended most pertinaciously and would in no point be obedient to his admonitions resolved to put an end to their contention without offending either faction He himself therefore preferred one Heraclides his Deacon by Nation a Cypriot to the Bishoprick And so both parties desisted from their mutuall contentiousness and were at quiet On this account Johannes was necessitated to stay at Ephesus a long time In the interim that he resided there Severianus gained a greater esteem and affection from his Auditors at Constantinople Nor was this thing unknown to Johannes For he was with all imaginable speed acquainted with what-ever hapned When therefore Serapion of whom we have made mention before suggested this to him and told him the Church was disturbed by Severianus Johannes was provoked to an Emulation And having incidently taken away many Churches from the Novatianists and Quartadecimani he returned to Constantinople Where he renewed the care of the Churches which was incumbent on him But no body was able to endure Serapion's haughtiness and arrogancy For in regard he was in possession of a great interest and favour with Johannes the Bishop his insolence towards all persons was immeasurable For which reason the Odium also against the Bishop became more enkindled Upon a time when Severianus passed by him Serapion refused to give him the Honour due to a Bishop but continued in his seat demonstrating thereby that he had but a very slight esteem for Severianus's presence Severianus could not bear this contempt of Serapion's but spake with a loud voice to those that were present If Serapion dies a Christian Christ hath not been Incarnate Serapion having gotten this occasion did openly render Severianus odious to Johannes He concealed the first clause of the sentence to wit this if Serapion dies a Christian and affirmed that Severianus said these words only doubtless Christ was not incarnate He produced a company of his own faction who attested that the words were spoken so Johannes therefore forthwith expells Severianus out of the City This coming to the knowledge of the Empress Eudoxia she reproves Johannes severely and gave order that Severianus should forthwith be recalled from Chalcedon in Bithynia He returned immediately But Johannes declined his friendship nor could he be induced thereto by the intreaty of any one Till at length the Empress Eudoxia in that Church called The Apostles cast her Son Theodosius who now Reigns successfully but was then a very young child before Johannes's knees and having adjured him frequently by her Son with much adoe prevailed with him to admit of a friendship wiâ—h Severianus After this manner therefore these two persons were to appearance reconciled nevertheless they retained a rancoured mind
one towards another Such was the occasion of Johannes's grudge against Severianus CHAP. XII That Epiphanius coming to Constantinople held Assemblies and performed Ordinations contrary to Johannes's mind that he might gratifie Theophilus NOt long after this Epiphanius the Bishop comes again out of Cyprus to Constantinople induced thereto by Theophilus's perswasives he brought along with him a copy of a Sentence of a Synod wherein he had not declared Origen to be Excommunicate but had condemned his Books only Arriving therefore at Saint John's Church which is distant from the City seven miles and coming ashoar he celebrated an Assembly and ordained a Deacon after which he entred into the City That he might gratifie Theophilus he declined Johannes's invitation and lodged in a little private house And having called together those Bishops who were then at Constantinople he produced a copy of the Sentence of condemnation against Origen's Books and recited it to them having nothing to say against those Books only he and Theophilus were pleased to reject them Some of the Bishops out of that reverential respect they bore Epiphanius subscribed this Decree of the Synod but very many of them refused to do it Amongst which number was Theotimus Bishop of Scythia who made this answer to Epiphanius I said he will neither be injurious O Epiphanius to a person who has long since ended his life piously nor dare I attempt so impious a fact as to condemn what our Predecessours have in no wise rejected especially when I do not know of any ill doctrine in the Books of Origen After this he produced a Book of Origen's which he began to read and shewed the Ecclesiastick expositions of Scripture which occur'd therein And then he subjoyned these words They who are injurious towards these writings perceive not that they fix a reproach upon those very Books concerning which these are written This was the return which Theotimus a person eminent for his piety and rectitude of life made to Epiphanius CHAP. XIII What this Writer can say in defence of Origen BUt in regard such as delight in reproaching have imposed upon many persons and disswaded them from reading Origen as being a blasphemous Authour I judge it not unseasonable to discourse a little concerning them Vile and despicable men who of themselves cannot arrive at an eminency are desirous of getting a name from discommending those who are better than themselves The first person affected with this distemper was Methodius Bishop of a City in Lycia named Olympus Then Eustathius who for some small time Presided over the Church in Antioch After him Appollinaris and lastly Theophilus This Mess of Revilers have calumniated Origen but proceeded not in one and the same method For one has broke out into an accusation against him upon one account another upon another whereby each of them hath sufficiently demonstrated that he has fully approved of whatever he has not found fault with For whereas one has blamed him in particular for one opinion another for another 't is manifest that each of them has wholly admitted as true what he hath not cavilled at his silence approving of that which he has not found fault with Methodius indeed when in his books he had in many passages severely inveighed against Origen does notwithstanding afterwards unsay as it were what he had written and admires the man in the Dialogue to which he gave the Title of Xenωn But I do affirm that an addition is made to Origen's commendation from his being accused by these persons For they who have gotten together whatever they supposed blame-worthy in Origen and notwithstanding have not in the least found fault with him in these their Collections for entertaining ill Sentiments concerning the Holy Trinity these men I say do most evidently demonstrate and bear witness to his true and Orthodox piety And by their not blaming him in this particular they commend him by their own testimony But Athanasius a couragious defender of the Homoöusian Faith in his Orations against the Arians does with a loud voice cite this Authour as a witness of his own faith interweaving his words with his own after this manner The most Admirable and Laborious Origen says he does by his own testimony confirm our Sentiment concerning the Son of God affirming him to be coëternall to the Father They therefore who reproach Origen have forgot themselves and consider not that they speak calumniously of Athanasius Origen's praiser But let thus much be said concerning Origen We will now return to the Sequell of our History CHAP. XIV How Johannes having invited Epiphanius to come to his Pallace and he refusing and continuing his holding of separate Assemblies in the Church of the Apostles admonished and reproved him because he did many things contrary to the Canons Wherâ—at Epiphanius was terrified and returned into his own Country JOhannes was in no wise angry because Epiphanius had made an Ordination in his Church contrary to the Canon but invited him to come and lodge with him in the Bishops Pallace But his answer was that he would neither abide nor pray with him unless he would expell Dioscorus and his Brethren out of the City and with his own hand subscribe the condemnation of Origen's Books Upon Johannes's deferring to do these things and saying that nothing ought rashly to be done before a determination of a Generall Councill those that hated Johannes put Epiphanius upon another design For they contrive that at the next Religious meeting which was to be held in that Church named The Apostles Epiphanius should come forth publickly condemn Origen's Books in the presence of all the people Excommunicate Dioscorus with his followers and reproach Johannes as being their favourer These things were declared to Johannes and on the day following he sends this message to Epiphanius who was then come into the Church by Serapion Epiphanius You do many things contrary to the Canons first you have made an Ordination in the Churches under my jurisdiction then without any order from me you have made use of your own authority and ministred in the said Churches Further when heretofore I invited you hither you refused to come and now you allow your self that liberty Take heed therefore least a tumult being raised amongst the people even you your self incur danger therefrom Epiphanius having heard this was fearfull and went from the Church and after he had very much blamed Johannes he began his voyage to Cyprus Some persons report that at his going a-board he spake these words to Johannes I hope you will not die a Bishop And that Johannes made him this return I hope you will not arrive in your own Country I cannot positively affirm whether they who told me these things spake true Notwithstanding the event was agreeable to both their wishes For Epiphanius arrived not at Cyprus but after his departure died on Shipboard And within a
Johannes reproved Sisinnius and said to him a City cannot have two Bishops Sisinnius's answer was Nor has it Johannes being angry hereat and saying you seem desirous of being the only Bishop Sisinnius replyed I do not say that but that I am not a Bishop in your account only when as notwithstanding other persons look upon me to be such Johannes incensed at that answer I said he will make you leave Preaching for you are an Heretick To which Sisinnius made this pleasant return But I will give you a reward if you will free me from so great pains Johannes being mollified with this answer replied I will not make you leave off Preaching if that Office be troublesome to you So facetious was Sisinnius and so ready at answering It would be tedious to write and record all his sayings Wherefore I have accounted it sufficient by these few to shew what manner of person he was I will only add this that he was very eminent for his Learning on which account all the Bishops that were his successours loved and honoured him Moreover all the eminent personages of the Senatorian order had a great affection for and admired him He wrote many Books but he is too studious about words in them and intermixes Poetick terms He was more admired for his speaking than his writing For in his face and voice in his garb and aspect and in the whole motion of his body there was a gracefullness By reason of which accomplishments He was beloved both by all Sects and chiefly by Atticus the Bishop But I think thus much sufficient to have been said concerning Sisinnius CHAP. XXIII Concerning the death of the Emperour Arcadius NOt long after the death of Johannes the Emperour Arcadius died a man of a mild and quiet temper and who at the close of his life got the repute of a person beloved by God for this reason There is at Constantinople a very spacious house which is termed Carya For in the Court of this house there is a Nutt-tree on which 't is reported the Martyr Acacius was hanged and compleated his Martyrdom On this account a small Church was built near that tree The Emperour Arcadius desirous to see this Church went into it one day and when he had said his prayers came out again All those persons who dwelt near that Church ran together to see the Emperour Some went out of the house and made it their business to take their standings before hand in the streets from whence they supposed they might have a plainer view of the Emperour's countenance and of the Guards that were about him Others followed untill all persons together with the women and children were got out of the Church After which all that great house the buildings whereof enclosed the Church on every side fell down immediately Hereupon followed an out-cry together with an admiration because the Emperours prayer had delivered so great a multitude of persons from destruction This hapned thus Moreover Arcadius leaving his Son Theodosius then but eight years old ended his life in the Consulate of Bassus and Philippus on the first of May this was the second year of the two hundredth ninety seventh Olympiad He reigned with his Father Theodosius thirteen years after his Fathers death he reigned fourteen he lived one and thirty years This book contains the History of twelve years and six months In other Copies this following passage occurs not as if it were omitted but worded in a different manner We judged it therefore meet to annex it On which account we have added it at this place BUt in regard the Bishop of Ephesus hapned to die in the interim Johannes was necessitated to go to Ephesus to ordain a Bishop Being arrived in that City and some endeavouring to promote one person others another he preferred one Heraclides his own Deacon by Country a Cypriot to the Bishoprick Whereupon a disturbance being raised in Ephesus because Heraclides was reputed unworthy of the Episcopate Johannes was forced to stay at Ephesus for some time During his residence there Severianus grew more beloved and esteemed by his Auditors at Constantinople Nor was this unknown to Johannes For he was speedily acquainted with what hapned by Serapion whom he had a singular affection for and to whom he committed the whole care of his Episcopate in regard of his piety his fidelity in all concerns his prudence in the management of all matters and his studiousness about defending the Bishops Rights After some time Johannes returns to Constantinople and personally undertook again a becoming care of the Churches But between Serapion the Deacon and Severianus the Bishop there arose a great dissention Serapion opposing Severianus because he strove to out-do Johannes in his Preaching and Severianus envying Serapion because Johannes the Bishop favoured him highly and entrusted him with the whole care of his Episcopate Being thus affected one towards the other the vehemency of their hatred hapned to be much increased by this reason To Severianus on a time passing by Serapion shewed not that honour which is due to a Bishop but continued in his feat whether it was because he saw him not as Serapion afterwards affirmed upon oath before the Synod or whether it was because he slighted the presence of a Bishop as Severianus averred which of these was truest I cannot say God only knows But Severianus could not then bear Serapion's contempt but immediately even before cognizance had been taken of the cause in a publick Synod with an oath condemns Serapion and not only divests him of the dignity of a Deacon but excommunicates him also from the Church Johannes hearing this took it very ill But afterwards when the business came under scrutiny before a Synod and Serapion excused the fact and averred that he saw him not and also produced witnesses in confirmation thereof the whole Synod of Bishops then convened pardoned him and entreated Severianus to admit of Serapion's excuse But Johannes the Bishop that he might fully satisfie Severianus removes Serapion and suspends him from the Office of a Deacon for a weeks space although he used him as his right hand in all businesses in regard he was a most acute and diligent person about Ecclesiastick Disputes and Answers Notwithstanding Severianus could not thus be prevailed with but made it his whole business to get Serapion not only wholly degraded from his Diaconate but excommunicated also Johannes was sorely vexed hereat went out of the Synod and left the Bishops then present to determine the cause having spoken these words to them Do you inquire into the cause and make such a definitive determination as you shall think fit For I refuse to determine the difference between them After Johannes had spoken these words and was risen up the whole Synod arose likewise and left the cause in the same state it was in blaming Severianus rather because he acquiesced not in what had been
written on well-prepared parchment by artificial Transcribers of Books most skilfull in the art of accurate and fair writing which Copies must be very legible and easily portable in order to their being used Moreover Letters are dispatcht away from Our Clemency to the Rationalist of the Dioecesis that he should take care for the providing of all things necessary in order to the finishing of the said Copies This therefore shall be the Work of your diligence to see that the written Copies be forthwith provided You are also empowered by the Authority of this our Letter to have the use of two publick â—arriages in order to their Conveyance For by this means those which are transcribed fair may most commodiously be conveyed even to Our Sight to wit one of the Deacons of your Church being employed in the performance hereof Who when he comes to Us shall be made sensible of Our Bounty God preserve you Dear Brother CHAP. XXXVII In what manner the Copies were provided THese things the Emperour gave order for Which Order of his was immediately followed by the completion of the work it self we having sent him Ternions and Quaternions in Volumns magnificently adorned Which very thing another answer of the Emperour's will attest In which Letter information having been given him that the City Constantia in our Country heretofore consisting of men notoriously superstitious had by an impulse of piety receded from their Pristine errour of Idolatry he signified that he rejoyced and highly approved of that Action CHAP. XXXVIII How the Mart-Town of the Gazaei by reason of its embracing the Christian Religion was made a City and named Constantia FOr Constantia in the Province of Palestine having at this very time embraced the Salutary Religion was vouchsafed a signal honour both from God and from the Emperour For it was both termed a City which it had not been before and likewise changed its name for a better appellation to wit that of the Emperour 's most religious Sister CHAP. XXXIX That in Phoenice there was a City made termed Constantina and in other Cities the Idols were destroyed and Churches erected THe same thing was likewise done in many other places For instance in a City of the Province of Phoenice which is called by the Emperour's name The inhabitants whereof having committed their innumerable Images to the flames changed their worship of them for the observation of the salutary Law Moreover in other Provinces they came over in great companies as well in the Country as in the Cities to the saving knowledge of God and destroyed their Images consisting of all sorts of matter which before had been accounted sacred by them as if they were nothing they also demolished their own Temples and places of worship which were raised to a vast height when no person ordered them to do it But they erected Churches from the very foundations and made a change of their former opinion or errour rather But to give a particular Narrative of all this pious Emperour's Actions is not so much our business as theirs who were vouchsafed a continual converse with him After therefore we have in short recorded in this work those matters which came to our knowledge we will pass to the later part of his Life CHAP. XL. That having created his three Sons Caesars in the three ten years of his Reign He celebrated the dedication of the Martyrrum at Jerusalem THirty years of His Reign were now compleated Wherein his three Sons had at different times been created Colleagues of the Empire Constantine who bore the same name with his Father was the first that partook of that honour about the tenth year of his Father's Empire His second Son Constantius grac't with his Grandfather's name was declared Caesar about the time of the celebration of his Father 's Vicennalia His third Son Constans who by his own name denotes Presence and Stability was promoted to this honour about the thirtieth year of his Father's Reign Thus therefore when according to a likeness of the Trinity as 't were he had gotten three Sons beloved by God and had honoured them with the Colleagueship of his Empire at each period of ten years of his Reign he thought his Tricennalia to be a most opportune time wherein he might give thanks to God the supream King And he himself judged it best and most agreeable should He celebrate the dedication of that Martyrium which with all imaginable diligence and magnificence he had caused to be erected at Jerusalem CHAP. XLI That in this interim He ordered a Synod to be convened at Tyre because of some controversies started in Egypt BUt the envious Devill that Enemy to all good like some dark cloud opposed against the most splendid Rayes of the Sun attempted to disturb the brightness of this Celebrity and again disquieted the Churches in Egypt with his own contentions But the Emperour whom God himself took care of having again armed a Synod of many Bishops resembling the Host of God set them in array against the Malevolent Devil an Order having been issued forth from him that the Prelates of all Egypt and Libya Asia and Europe should hasten in the first place to a determination of the Controversie and from thence to make a dedication of the formentioned Martyrium Wherefore he commanded them that by the by they should compose the differences at the Metropolis of Phoenice For it was he said unfit to approach the worship of God with dissenting mindes in regard the Divine Law prohibits those that are at variance from bringing their Gifts to God before they have embraced friendship and are peaceably affected one towards another These wholesome precepts of our Saviour the Emperour gave new Life to by a continual meditation on them within his own mind and advised them to set about the business with all imaginable consent and agreement of mind by his Letter which runs thus CHAP. XLII Constantine's Letter to the Synod at Tyre VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Holy Synod convened at Tyre IT was manifestly agreeable to and highly befitting the prosperity of our Times that the Catholick Church should be void of all disturbance and that the Servants of Christ should now be free from all manner of reproach But in regard some persons prick't forward by the Spur of unsound Contention For I will not say that they leade a life unworthy of themselves attempt to confound all things which mischief seems to Me more grievous than any Calamity whatever for this reason I incite you who as the saying is run of your own accord that without any delay you would meet together and make up a Synod that you may give your assistance to those who want it that you may administer a Remedie to the Brethren who are in danger that you may reduce the dissenting members to an agreement and lastly that you may correct Faults
their bold attempts and this they did not whilst they were surrounded with the delights and pleasures of Life for thus any one might perhaps suppose that they performed this with a regard to kindness and clemency but at such time as they were pursued with stripes inflicted on them from Heaven Who after so many and such impetuous storms of Persecution and in the very heat and extremity of dangers thorowout the whole world kept fixt to the Precepts of His Divine Doctrine infinite numbers of men that were zealous followers of a Philosophick Life and strict worshippers of the Deity also women that were in Holy Orders and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind and taught them abstinence from food and most willingly to continue without meat and wine during the space of many days and to lead a hard and austere oourse of life with a singular modesty and temperance Who hath so far prevailed upon women and numerous multitudes of men that they should exchange the food of their Bodies for that rational food that agrees with their rational souls which food is gotten by a perusal of Divine Lessons Who hath taught Barbarians and Peasants women children and servants and innumerable multitudes of all Nations to despise Death and to perswade themselves that their Souls are immortal and that there is an Eye of justice which inspects humane affairs and that they should expect a future judgment from God to pass upon the pious and the impious and that for that reason they ought to lead just holy and sober lives For 't is in no wise possible that those who are not thus disposed should submit themselves to the yoke of piety All which egregious performances are even at this present accomplished only by Our Saviour But let us omit these things Come on we will now apply our selves to a conviction of Him whose mind is as hard as flint by such interrogatories as these Tell me Friend and utter words that are rational Let your expressions be the products not of a foolish and stupid heart but of a soul endued with reason and understanding Tell me I say after you have often and duely weighed the matter with your self Which of all the Sages who in times past have been famous was known in the same manner with Our Saviour and proclaimed so infinite a number of ages since by the Oracles of the Prophets amongst the children of the Hebrews anciently God's beloved people Who in their minds had a fore-knowledge of the place of His Birth and of the times of His Coming and of His manner of Life of His Miracles likewise of His Discourses and of His famous actions and left them on record in the sacred Volumns Who hath shown Himself so swift a Revenger of those audacious Attempts against Himself that immediately after that impious fact committed against Himself the whole Nation of the Jews should be pursued and punished by an invisible Power and their Royal Seat utterly demolished and overthrown from its very foundations and the Temple together with all the Ornaments and rich furniture therein levell'd with the Ground Who hath uttered predictions both concerning those impious men and also in reference to the Church founded by Him over the whole world exactly correspondent to the affairs themselves and hath actually demonstrated and confirm'd the truth of those Predictions in such a manner as Our Saviour hath done Concerning the Temple of the Impious He had said Behold your house is left to you desolate and there shall not remain a stone upon a stone in this place which shall not be thrown down But concerning His own Church He spake in this manner I will build my Church upon a rock and the Gates of Hell shall not prevail against it To have brought at first from fishing men that were contemptible and illiterate and afterwards to have constituted them Law-givers and Teachers to the whole world what and how mighty a thing does this seem to You As for His promise to them that He would make them Fishers of men He not only uttered it in words but performed it actually and abundantly and conferr'd on them so great a degree of strength and power that they composed writings and published Books and the authority of all those Books was so great that being rendred into all Languages as well of Greeks as Barbarians thorowout the whole world they are studiously read by all Nations and the Contents of them are believed to be divine Oracles of how mighty a prevalency is this in order to a clear demonstration of His Divinity How considerable likewise is that namely that He foretold things future and long before it hapned assured His disciples that they should be brought before Kings and Princes and should be punished and undergo the extreamest of Torments not for any foul act of their own but only on account of their confession of His Name Moreover that He fitted and prepared them chearfully to endure these things and so fortified them with the Arms of Piety that in their Conflicts with their adversaries their minds appeared firmer than an Adamant what powerfulness of expression is it which that matter does not exceed Likewise that not only those who had followed Him but their successours also and again they who immediately succeeded them and at length such as have lived in this our present age should with so undaunted a resolution unite the Forces of their minds that although they had done nothing worthy of death yet with pleasure would endure all manner of punishments and every sort of Torture on account of their eximious Piety towards the supream God what degree of admiration does not this surpass What King did ever continue His Reign during so vast a number of Ages Who does thus wage war after death and does erect Trophies over His Enemies and does subdue every place Country and City as well Grecian as Barbarian and does vanquish His Opposers by an invisible and latent Hand And which is the chiefest thing of all that hath been hitherto rehearsed that Peace by His Power procured for the whole world concerning which we have already spoken what we judged agreeable how should it not stop the mouthes of all slanderers In as much as the Unity and Concord of all Nations did really concur in time with the Preaching of Our Saviour and with the Doctrine by Him disseminated over the whole world and in regard both of them had long before been foretold by the Prophets of God I mean the Universal Peace of the Nations and the Doctrine delivered by Christ to the Nations The whole length of the day would be insufficient for me Dread Sir should I attempt to sum up in one those most clear and cogent arguments of Our Saviour's Divine Power drawn from the things which are
did they look upon any Country as their own besides the heavenly Jerusalem Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the term in the original So the Ancient Greeks called that which the latter call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an allegory as they term it when one thing is said another is to be understood Vales. e From these words of Philo we may easily perceive that these Therapeutae were not Christians For the professours of Christianity were then of a very fresh date Besides what writings could these be The Books of the Prophets they were not for Philo separates them from these speaking of them a little before They could not be the Gospels nor the Epistles of the Apostles for they were scarce written in Philo's age however they could not then be called the writings of antient persons at least by Philo. Vales. f The composition of Psalms and Hymns was not in use so early in the Church as these words of Philo must suppose if we understand them to be spoken of the Christians that came in after the times of Antoninus when learned men began to embrace the Christian Faith So that neither can these words of Philo be any ways understood of Christians The junior Pliny indeed in his Epistle to Trajan Lib. 10. Epist. 97. says it was a custome of the Christians in their Coetûs carmen Christo tanquam Deo dicere secum invicem i. e. to say one with another by turns a verse or Hymn to Christ as unto God But there is a difference between saying and composing a song or Hymn and besides this was long after Philo's time See D r Hammonds preface to his Exposit on the Psalms and M r Gregory's Posthumous works Discourse 2d. g Eusebius means that whole week which precedes the feast of Easter which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great week and we the Passion week But in Philo's Book there is no mention of this feast of Easter He speaks indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a great solemnity but by his following words 't is evident he means the Jewish-feast of weeks or our Pentecost Vales. h He means the Presbyters concerning whom See Philo in his said Book De vitâ contemplat p. 899. Edit Par. Vales. a This Book of Philo's is not now extant Vales. b In Suidas this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inscription Suidas took from Sophronius the interpreter of Jerom. But our excellent M. SS Maz. Med. Fuk and S r Henry Savills have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I agree with Nicephorus who rightly distinguisht the two Books of Philo the one of which was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of flight and choice the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of nature and invâ—ntion Whence it appears that that Book of Eusebius's which Nicephorus made use of was in this place more correct than our copies Vales. c 'T is manifest that Philo wrote three Books on this Subject That Dreams are sent from God The first of which is lost the second is extant in the Paris Edition of Philo pag. 465. in the beginning whereof he makes mention of a former Book which he had written on that subject The third is also extant in the same Edition pag. 1108. but misplaced Whether he wrote any more than these three is uncertain Suidas mentions five Books of Philo's De Somniis Vales. d In the Maz. and Fuk. M. SS it s written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer for there was onely one Book that bore this Title In a M. S. copy of Philo's works in the Library of Auspurg this Book of Philo's De Providentiâ is confounded with another of his Adversus Flaccum Indeed this Book De Providentiâ is lost But there is an eminent fragment of it in Eusebius De preparat Libr. 8. cap. Ultim and in Libr. 7. cap. 21. Vales. e I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Jews for so this Book is quoted by Eusebius in his 8 B. De Preparat Evangel chap. 10. where there is a most elegant place produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. out of the Apologie of Philo for the Jews Rufinus confirms this our emendation who turns this place thus de Judaeis Apologeticus Liber Vales. f Jerome makes mention of this Book of Philo's in his interpretation of the Hebrew names Moreover Philo having onely interpreted those names that occur in the Law and the Prophets Origen added afterwards an interpretation of the words and names of the New Testament supplying that which seemed to be wanting in Philo's Book as Jerome writes in that Book of his now mentioned Vales. g Eusebius took this out of the Acts of the Apost chap. 18. v. 2. And Orosius writes as he had it out of Josephus that this was done in the ninth year of Claudius But that place of Josephus which Orosius quotes is not now extant Therefore Orosius seems to me to have forgotten himself And truely it is not very likely that Claudius the Emperour who had so great a kindness for the Jews as appears by his many Edicts extant in Josephus should drive the Jews in particular out of the City I should rather think whenas there was a great famine at Rome which in Eusebius's Chronicon is said to have happened in the tenth year of Claudius that Claudius expelled all forreiners out of the City amongst whom were the Jews also For so Augustus did before and 't was frequently practised by the following Emperours as oft as the City of Rome was in any scarcity of Provision and so I judge that place of Luke in the Acts is to be understood But if any one relying on the Authority of Suetonius whose words are these Judaeos impulsore CHRESTO assiduè tumultuantes Româ expulit in the Life of Claudius See D r Hammonds Annot. on Acts 26. v. 31. does reject this our Opinion I will not much withstand him All the Chronologers downwards follow Orosius as does also Barronius in his Annals Whom I much wonder at in that when he had placed this Edict of Claudius on the ninth year of his Reign he should also cast the Jerusalem Council upon the same year Which is manifestly repugnant to the History of the Acts of the Apostles For after the Jerusalem Council which is related Acts 15 Paul going back to Antioch delivered the Epistle of the Apostles to the brethren and is said to have tarried there some time After this being parted from Barnabas he went into Syria and Cilicia Preaching the Word of God Then he travelled into Phrygia Galatia and Mysia where he was warned by the Holy Spirit in a dream to sail into Macedonia and first Preach't the Faith of Christ at Philippi after that at Thessalonica and Berea Sailing thence to Athens he staied there a good while expecting Timothy and Sylas and Preached the Word of God to the Athenians Then going to Corinth
all others esteemed their own Laws of which the Scribes were not onely the keepers but the interpreters also Moreover they were consulted as being taken to be men of great knowledge and skill and who were best able to interpret Signs and Prodigies and also who best knew the mysteries of the Law So we read Matth. 2. 4. Herod there consults the Scribes and in this place of Josephus here the Scribes foretell the meaning of the Prodigies Moreover the Magistrate of the City of Jerusalem who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had his Scribe as Josephus tells us B. 20. But whither this Scribe was among the number of those that were interpreters of the Law it is hard to say Farther the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Egyptians were certain Priests who look't after the Ordinances about things Sacred and had the keeping of the mystical Learning and foretold things to come concerning whom see Joseph L. 2. c. 5. where he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These after the Cantor and the Horoscopus went in the third place into the Temple wearing wings on their heads and carrying before them in their hands Ink and a Pen with a Book They had also the Hieroglyphical Books of Mercury and those of Cosmography and of the scituation of Countries and of Egypt and of the Nile and of the places consecrated in honour of their Gods committed to their custody as Clem. Alexandrinus writes in his 6 B. Lucianus saith that these sort of men had been of long continuance in Egypt Vales. d After these words Eusebius omits some passages that are extant in Josephus as of this Prodigies's being told to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Magistrate for an account of whom and his office see the Learned Hammond in his notes on Luke 22. 52. e The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those that beat him as it is in Josephus not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those that were present although Rufinus followed that reading Vales. f That is the Magistrate of the Temple the chief Priests and the Scribes Vales. g That was Albinus who then was Procuratour of Judea Vales. h Percrebuerat Oriente toto vetus constans opinio esse in satis ut eo tempore Judaeâ— profecti rerum potirentur Id de Imperatore Romano quantùm eventu posteà praedictum patuit Judaei ad se trahentes rebellarunt So Suetonius in the Life of Vespasian * Psal. 2. 8. †Psal. 19. 4. a In the Kings M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also in Josephus in his Book of his own Life and in the proeme to his History of the Jewish wars In Sophronius's Book De scriptoribus Eccles. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Sozomen calls him in the beginning of his first Book And Rufinus calls the father of Josephus Matthias Joseppus says he Mâ—thiae fillus ex Hierosolymis sacerdos So it is written in the most excellent M. S. of the Parisian Church Vales. Suetonius in the life of Vespasian has this passage of Josephus Unus ex nobilibus captivis Josephus cùm conjiceretur in vincula constantissime asseveravit fore ut ab eo brevi solveretur verum jam Imperatore b The words of Eusebius are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Nicephorus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Josephus seems to confirm who testifies that Apion wrote more Books than one against the Jewish nation But Jerom in Catalogo where he speaks of Josephus's writings defends the ordinary reading Vales. c Josephus in his Books against Apion answers not onely those who had calumniated the Laws and Institutions of the Jews but also he more especially writes against those who had forged certain falsities concerning the original and antiquity of the Jews as appears by his first Book But about the end of his second Book he answers Apollonius Molon and Lysimachus who had written some lies about the Laws and Institutions of the Jews The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in this place must mean both these to wit the Antiquity and the Laws of the Jewish Nation Vales. a There were so many Books of the Scripture amongst the Jews as they had letters in their Alphabet So Origen tells us in his exposition of the first Psalm and Jerome in proemio galeato where also he saies that there were among them three ranks of these holy Volumes the first contained the Law the second the Prophets the third the Hagiography All which agrees very well with Josephus But in this they differ Josephus makes thirteen Books to be of the second order to wit following the series of the times But of the third he reckons onely four disagreeing from S. Jerom who in the foresaid preface and in that of his before the Prophecie of Daniel reckons up eight Books of the Prophets and nine of the Hagiography But Josephus seems to have placed the Book of Joshua and Judges also those of the Kings Chronicles and Ezra amongst the Prophetical writings not that they contain Prophecies as the Books of the Prophets doe but because they were written by men that were Prophets Vales. b To wit in the book of his own life pag. 1026 Edit Genev. which book is the conclusion of his twentieth and last book of his Antiquities from which it is separated unadvisedly in the Greek and Latine Editions Now that it is the conclusion of the 20 B. of Antiquities Josephus himself tells us at the close of that Book and at the end of this book of his own life Scaliger therefore is mistaken in his Animadvers on Euseb. p. 188 where he saies Eusebius forgot himself here and so is Christopherson who supposing this place in Eusebius to be corrupted altered it But had they seen the Greek M. SS Copies of Josephus or had they consulted the Basil. Edition of him they might easily have found that which I have said to be true to wit that this book of Josephus's of his own life was nothing else but an appendix or conclusion of his 20 book of Antiquities Vales. c Our M. SS Copies Maz. Med. and Fuk. have it thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly as I judge For both Stephanus Byzantius doth acknowledge it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also Jerom in his book De Scriptorib Ecclesiast calls him Justus Tiberiensis whom we have followed But Scaliger stiles him Tiberiadensis This Justus wrote an History of the Jewish wars as Josephus tells us in his book De vitâ suâ and Stephanus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides this History he wrote a Chronicle of the Kings of the Jews as Photius testifies in Bibliothecâ which work he dedicated to King Agrippa as Scaliger affirms in Animadvers Euseb. pag. 176. And he adds these words Nemo de obitu Regis Ag ippae certiûs pro nuntiare potuit quà m is qui illi opus suum dedicavit i. e. No body could speak
〈◊〉 which is the term here in the original in Lege 3. Cod. de modo mulctandi Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used to signifie the performance of the Curators Office or place See Valesius's notes on Ammian Marcellinus pag. 36. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original which the Latines called Magistratus or Duumvir 't is taken in this sense throughout the whole title Cod. Theod. de Decurlonibus in Optatus Lib. 1. c. in which places and in many others Magistratus and Duumvir are promiscuously used The chief Magistrate amongst the Corinthians Rhodians Tarsenses Ephesians and Philippians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also amongst the Athenians the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the Precedency and chief place the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suppressed See Cicero in Book 5. Epist. 11. ad Atticum Lastly in all Grecian Cities it was at length customary to call the chief Magistrates Strategi as 't is manifest from the old Coyns and marbles See Valesius's his notes on Amm. Marcellinus B. 31. pag. 423 424. d In the Maz. Med. Fuk. and Savill M. SS this person's name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adauctus so Rufinus and Cedrenus wrote his name also This person is mentioned in the Greek Menaeum on the third of October There was at the same time another Adauctus who suffered Martyrdom at Rome and is mentioned at the seventh of February Vales. e He means the Procuratour or Steward of the Revenue Rufinus renders this place thus rationes summarum partium administrans which is truly translated Vales. f Concerning these Magistrirei privatae see Leg. 2 and 4 Cod. Theod. De jure fisci These Officers are usually joyned with the Ratioâ—alists in the Cod. Theod. See Valesius's notes on Ammian Marcellin Book 15. pag. 78. a Such a fire is that which is made of straw and small sprigs of trees It is called a slow or slack fire to difference it from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unquenchable fire which we took notice of before This fire was kindled at some distance that so the Martyrs might be choakt with the smoak rather than burnt Pionius the Martyr seems to have been killed by such a fire as his Acts do attest Seneca in his third book De Irâ seems to mention this sort of punishment in these words Eâ— circundati defixis corporibus ignes Vales. b Rufinus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here grid-irons So also the Old Gloss renders this term Vales. c There may be a double meaning given of these words For we may either understand that these women had gone one half of their journey in which sense Nicephorus took the words or that they stood on a bank which was in the middle of the high-way Concerning the Martyrdom of these sort of Christian women who drowned themselves for the preservation of their Chastity and Religion see S t August De Civitat Dâ—i book 1. chap. 26. There is extant an encomium of these women in the first Tome of Chrysostome where the mother is called Domnina and the daughters Bernice and Prosdoce The Antiochians celebrated their Martyrdom on the 20 day after the Feast of the holy Cross the Greeks placed their Birth-day on Oct. 4. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Rufinus translates elegantly usque ad loca pudenda quibus naturalis egestio procurari soles The Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the body which modesty forbids to be named Vales. * Ironically spoken e The Med. Maz and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlative Vales. f Rufinus says an Edict of the Emperour was set forth whereby such a sort of punishment was commanded thenceforth to be inflicted on the Christians But I think this not to be true For the Magistrates themselves being overcome by the constancy of the Christians at length betook themselves to this sort of punishment on their own accord Vales. g You must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combats for he had spoken concerning these just before Christophorson translated these words ill thus at this time and from them began a new Chapter Vales. h The term here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret It seems to be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexplicable in which sense Eusebius does frequently use it But if any one will translate it secret I shall not withstand it Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the martyrs at Antioch in Niccphorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Martyrs of Antioch which doubtless is truest For Lucianus suffered not at Antioch but at Nicomedia as Eusebius attests in this place to whom agree Jerom in Catalog Rufinus and Nicephorus The same is confirmed by Lucianus himself in the Epistle he wrote to the Antiochians when he was together with some other Martyrs in prison at Nicomedia The last words of this Epistle are extant in the Alexandrian Chronicle at the first year of the persecution Vales. b To wit in the book concerning the Martyrs of Palestine which is placed after this eighth B. For in that Eusebius at large declares the Martyrdom of Pamphilus as may there be seen Moreover from this place it appears that that book concerning the Martyrs of Palestine was written by Euscbius after his Ecclesiastick History and after his books concerning the life of Pamphilus the Martyr Christophorson who had inserted that whole Appendix before this chapter was forced to omit these words of Eusebius here least Eusebius should seem to have forgot himself I must indeed confess that in the Maz. Med. Fuk. and Savil. M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have declared but if that reading be true Eusebius must mean his books concerning the life of Pamphilus the Martyr which as before we observed he wrote before his Ecclesiastick History Vales. c In the Maz. Med. M. SS this person is called Dius in Robert Stephens he is named Didius Vales. d He means doubtless his book concerning the Martyrs of Palestine For no other book but that can be found wherein Eusebius relates the conflicts of the Martyrs which he himself had seen The opinion of Christophorson is from this passage further disproved who supposed the book Concerning the Martyrs of Palestine was part of this eighth book upon which account after these words in another work he omitted some words and inserted others against the authority of all Copies Turnebus was sensible hereof and therefore at the margin of his copy he put this Greek Scholion at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. note that you will meet with this writing immediately after this eighth book Vales. e How great the felicity of the Roman Empire was in the reign of Diocletian and Maximian Mamertinus attests in his Genethliacum about the latter end Neither did the Romans ever succeed more prosperously in their wars against the Barbarians than
ipsum Athanasium hoc Canone utentes deponere nor thinking that by using of this Canon they deposed not only Johannes but even Athanasius himself Vales. f Christophorson thought these words were spoken concerning John who after this was withheld from entring the Church But I had rather they should be understood of the Emperour himself in which sense Epiphanius and Musculus takes them Our sentiment is confirmed by that passage in Socrates which occurs a little before in this chapter where he relates that Arcadius at the approach of Christmas gave John notice that he could not come into the Church unless John who had been condemned by the sentence of a Synod should first clear himself After the same manner therefore at the approach of Easter Arcadius gives John notice that he could not go to the Church as long as John condemned now by two Synods resided therein Vales. g This Edifice was called the Senate-house The Author of the Alexandrian Chronicle at the sixth Consulate of Honorius which he bore with Aristaenetus has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on a sudden the Great Church was burns together with the Senate-house fired by those who held it termed the Xylocercetae on the second day at the sixth hour See Chronic. Alexandr pag. 714. Edit Monach. 1615. Zosimus describes this Structure about the middle of his fifth book It was in the Second Ward of the City Constantinople as we are informed from the Old description of that City published before the Notitia Imperii Romani Vales. h This if I mistake not is the Manichaean and Semipagan Praefect of the City who at the dedication of Eudoxia's Statue had mocked the Christians as we have related before see note a. in this chapter from Theophanes Palladius in the Life of Chrysostome speaks concerning the same Optatus that when he was Praefect of the City he compelled the Noble Matrons either to communicate with Arsacius who had been put into John Chrysostome's Bishoprick or else to pay two hundred pounds of Gold into the Exchequer Vales. * See chap. 15. †Or the destemper * Chap. 15. †See the close of the foregoing chapter a Instead of November it must be September as it is in the Sfortian M. S. and in Epiphanius Scholasticus's Version Nor did Nicephorus read otherwise who adds that the day whereon John Chrysostome died was dedicated to the Exaltation of the Holy Cross. For so it was agreeable that he who had passed his whole life under the Cross and had gloried in nothing but in the Cross of his Lord should be loosed from the Frame of his body on that Festivall as the same Nicephorus does elegantly write Vales. * chap. 3. b In what Homily this was said by Chrysostome I cannot find And yet we have little reason to question Socrates's authority because he lived in the same times and could have heard the Sermons as well of Chrysostome as of Sisinnius Bishop of the Novatians Moreover it may be more certainly concluded from this passage than from any other that Socrates was a Novatianist For he does both put an ill interpretation upon Chrysostome's saying and also openly favours Sisinrius Bishop of the Novatian party against John Chrysostome You must know further that this saying was objected to Chrysostome by Bishop Isaacius in the Synod ad Quercum because he gave sinners a liberty in regard he taught if you have sinned again repent again And as often as you sin come to me and I will heal you Vales. * Eccles. 9. 8. †Luke 9. 29. a In Suidas at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this whole passage in Socrates is transcribed where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—e answered is wanting Which word must either be expunged here as superfluous which we have done in our Version or else the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned which went before must be blotted out Vales. * Or he hunts after words c. * That is a nutt-tree †Or the Space * This Appendix is part of the eleventh chapter of this book worded in a different manner only Musculus Grynaeus and D r Hanmer have omitted it in their Versions Christophorson Curterius and Valesius have inserted it in their translations The Greek Text of it occurs in Stephens's Edition and in Valesius's from which latter we have rendred it into English * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a narrowness of mind †Or gave not a He means the oath mentioned before at the 11 th chapter to wit if Serapion dies a Christian Christ hath not been incarnate Further these words condemns and excommunicates denote Severianus's menaces rather than the thing it self For Severianus Bishop of Gabali had no power of condemning or deposing a Deacon of another Diocess but he only threatned to do this and committed his complaint to the judgment of the Bishops Vales. * Or the honour †Or was not obedient to what c. ‖ See chap. 11 at the latter end of it * That is Arcadius's Son * See Socrates book 2. chap. 1â— a Nicephorus book 14. chap. 1. relates that this Anthemius enlarged the Pomoerium that is a space about the walls of a City or Town as well within as without which was not to be built upon of the City Constantinople demolished the old walls and built new onâ—â— towards the Continent which says he are now standing and that he finished the work with an incredible swiftness to wit within the space of two months For so I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is walls to the Landward and not as Langus does Brick-walls But Nicephorus seems to be mistaken who attributes that to Anthemius which was done long after by Cyrus Praefect of Constantinople as Cedrenus relates in his Chronicon on the 26 th year of Theodosius Junior Further I would very willingly expunge this whole clause in our Socrates For it disturbs the sense and seems to have crept from the Margin into the Text. Vales. b This Troïlus the Sophista was one of Anthemius's chiefest friends as besides Socrates Synesius informs us in his Epistle to Troïlus Socrates mentions the same Troïlus at chap. 6. book 6. where he speaks concerning Eusebius Scholasticus who wrote Gaina's war in verse Suidas has mentioned the same person in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he affirms that he wrote Politick Orations and Books of Epistles Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendship the reading in the Florentine M. S. is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom Which emendation is confirmed by Nicephorus Vales. Valesius in his account of the Life and Writings of Socrates and Sozomen reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophy which alteration in the reading he makes in his Appendix to his Notes on Socrates and Sozomen * Book 6. chap. 20. * 1 Cor. 9. 22. †Or without prâ—meditation a It would be more truly written Synnada with a double n. For so the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepta Whence I am of opinion that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in Latine to be termed Excepta I know indeed that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Rufinus and Jerome commonly termed Excerpta Excerptions but my Sentiment is that 't is corruptly written in regard they ought rather to be termed Excepta Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it thus Canonicum constitutum esse judicium that a Canonicall Judicatory was constituted s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answered in Robert Stephens's Edition the reading is Eustathius answered In Valesius's Versiâ—n 't is respondit Pergamius Pergamius answered * Or had judged †Or business ‖ Or concerning the same matter * Or made use of outcries t I am of the same opinion with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lent exaction by conjecture as I think For our Copies have no alteration here Yet the Tellerian Manuscript which I procured opportunely whilest our Edition was in the press has it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u Nicephorus has inserted some words here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he asked the Bishops Vales. * Or made himself obnoxious to †Or pronounced Sentence * Dioscorus's †Dioscorus vv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is the reading also in Nicephorus But in the Chalcedon Acts and in the fourth chapter of this book where this sentence of condemnation occurs it is more truly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was our design But by transposing the prepositions I had rather write it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we had considered in relation to c. which writing is far more elegant Vales. * Or second * These Legates of the Romish-See I suppose point at that expression used by our Saviour to Peter recorded Matth. 16. 18. As a Comment on which Text take these words of Saint Cyprian in his book de Unitate Ecclesiae termed also Tractatus de Simplicitate Prelatorum pag. 113. Edit Bafil 1558. Loquitur dominus ad Petrum Ego tibi dico inquit quia tu es Petrus Super istam Petram aedificabo Ecclesiam meam c. The Lord speaketh to Peter I say unto thee says he that Thou art Peter and upon this Rock I will build my Church c. And after his Resurrection he says to the same person Feed my sheep And although he gives an equall power to all the Apostles after his Resurrection and says As the Father hath sent me so also I send you c. Yet that he might manifest the Unity by his own authority he hath disposed the originall of the same Unity as beginning from One. For the rest of the Apostles were the same also that Peter was endowed with an equall fellowship both of honour and power but the originall proceeds from Unity that the Church may be shown to be one * Or estranged * Or removed y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendred by Translatours For Langus renders it Consuetudinem Custome Musculus and Christophorson have translated it thus ab omni Ecclesiastico Jure esse abalienatum and are alienated from all Ecclesiastick Right The Old Translatour of the Chalcedon-Councill pag. 214 renders it Functionem Function which in my judgment is the truer Version In the Libell of Deposition of the same Dioscorus which the Chalcedon-Synod sent almost in the very same words to the Clergy men of the Alexandrian Church who were then at Chalcedon instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degree In the sentence of condemnation pronounced against the same Dioscorus by the Legates of the Romish See instead of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office is made use of Now these words are therefore added by the Synod that they might shew that Dioscorus was reduced to a Laïck-communion For he is not only said to be divested of the Episcopall dignity but is also removed from every Ecclesiastick Office least any one should think him to be removed from the Episcopall Act or acting as a Bishop and thrust down into the degree of the Presbyterate For to do that is sacriledge as 't is said in the fourth Action of the Chalcedon-Synod pag. 247. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should as it seems be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clergy of the most Holy c. For Dioscorus's Libell of Deposition was sent to the Clergy-men of the Alexandrian Church who were then at Chalcedon as may be seen in the Acts of the Chalcedon-Councill pag. 214. Due order did require indeed that Dioscorus's Deposition should be declared by the Synod to the Bishops of Egypt also But the Bishops of the Chalcedon-Councill were to perform that afterwards in their Synodick Letter At that time they had done sufficient in declaring Dioscorus's Deposition to the Alexandrian Ecclesiasticks who were then at Chalcedon to wit to Elâ—â—mosynus the Presbyter and Oeconomus or Steward and to Euthalius Arch-Deacon and to the rest of the Clergy 'T is certain Evagrius's words do sufficiently declare that there is no mention here concerning the Bishops of Egypt For he calls them Bishops of the Alexandrian Church which appellation agrees not with the Bishops of Egypt Vales. a In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Acts of the Chalcedon-Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. And so 't is in Robert Stephens's Edition * Or convention †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Religion b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged in regard 't is altogether superfluous at this place Further the place here meant by Evagrius is extant in the Second Action of the Chalcedon-Councill pag. 159 Edit Bin. But 't is to be remarked of which I have given an Advertisement before that the Copies of the Chalcedon-Synod which Evagrius made use of were different from those we now have For that which is to us the Third Action to Evagrius is the Second as we have seen already But that which in our copies is inscribed the Second Action is the Third to Evagrius as it will be made manifest from this place and those following Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prâ—lude or Cessation c The place which Evagrius means here occurs in the Second Action of the Chalcedon-Councill pag. 159. Also the words of Cecropius Bishop of Sebastopolis occur in the same page Vales. d This place is also extant in the Second Action of the Chalcedon-Synod pag. 160. Vales. * Or prate against †Or that he hath been begotten the only begotten Son of God c. e For the divine and humane Nature being joyned together have constituted to us one Christ and Lord. And so that is
to weddings should wear Crowns in like manner as did the Bridegrooms Besides the words next following do confute this reading For Evagrius adds that they were magnificently clothed for this reason because they might more easily be distinguished or known But that can have no relation to Crowns For they could not be known or distinguished by the Crowns which they wore Vales. * More prosperous or fortunate ‖ Or Pomp. b Concerning this Demophilus Suidas writes in his Lexicon in transcribing of whom Vossius in his book de Historicis Graecis was satisfied and has added nothing further But in regard I have had an account of his Country and way of writing in favour to the Studious I will here annex it That Damophilus therefore or Demophilus here mentioned was a Native of Bithynia who wrote severall usefull stories and passages out of the books of the Ancients as Julian informs us in his Misopog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such writings were composed by Damophilus the Bithynian of which he made a Collection out of various Authours and composed Relations that were very pleasing both to the Younger and the Elder Student I am sure Julian at that place produces a certain passage which that Damophilus had Collected out of Plutarchus Chaerâ—nensis in like manner as our Evagrius does here Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttered a plain saying I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttered a wise saying as Christophorson seems to have read Further the place of Plutarch which Evagrius means here is extant in his book de Fortuâ—â— Romanorum not far from the beginning Vales. †Rome †Popular or Plebeian * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall import of this term is a government managed by many and those of the noblest Rank but 't is taken metaphorically here for a company of thoughts of the best sort †Mauricius * Or Confessedly * Book 5. Chap. 20. * Or A free Custody * Or Alive †Or Troop * Or Hill * Or Antipathy †Or Necessary a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are to be understood concerning the Edicts published by Priscus For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows that which term has that import and signification I have mentioned Theophylactus confirms our Exposition book 3 chap. 1 whom by all means consult Vales. * Or Patient sufferance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus renders it equum Vâ—hicularem an Horse belonging to the Carriages Christophorson translates it Vectarium a Chariot-horse These Horses the Latines termed Veredos because they conveyed the Redae as Festus tells us Evagrius uses this word again at the fifteenth chapter of this book Where see what I have observed at note a. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus chap. 11. book 18. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mistake on the other hand For it must be wâ—itten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there were two Phoenice's that were Provinces the one termed Libanensis the other Maritima Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is quantum in ipsis erat as much as they were able to do it Nicephorus confirms our Emendation who instead of the foresaid words of Evagrius hath substituted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in them lay In the Tellerian M. S I â—ound it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Pretended they would kill him †Or Preserve a fidelity to them * Or Those who commanded an hundred or ten †Or Moderation c The Translatours understood not this place For Musculus renders it thus Et erga Municipes quidem multò moderatiâ—â— quà m Barbari faciâ—bant Erga socios verò belli Reipublicae Ministros admodùm aliâ—no erant animo And towards free-denizons or those of the same Country they behaved themselves with much more of Moderation than the Barbarians did but towards their Companions of War and Ministers of the State they were of a mind quite different Christophorson has also rendred it in the same manner But Johannes Langus who turned into Latine Nicephorus Evagrius's Compilator has expounded this place far better thus Et mitiores quidem illi in vectigales and they were indeed more mild towards the people who paid Taxes and Tributes than the Barbarians are wont to be But they were very far from being Maintainers or Defenders of the Republick or what ever else I may stile them Nicephorus instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-Souldiers and Servants of the State had substituted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they were very far from being Maintainers c. Whence it appears that Nicephorus understood not the meaning of these words of Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants of the State The Militia amongst the Romans from the times of Augustus was a kind of temporary servitude Whence also the Souldiers were marked with brands on their skin in manner of Servants as Vegetius informs us Moreover the Missio Militaris or Military discharge does plainly answer the Manumission or making free of Servants Suidas or rather a certain old Writer in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that Souldiers were under Servitude as long as they were in Pay So also Petrus Chrysologus in his fifteenth Sermon de Centurione Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I agree with Musculus and Christophorson who have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Musculus renders it in this manner nec deputatis Mansionibus contenti erant nor were they contented with the appointed Mansions As often as the Roman Army was about making a long march an Edict was published long before wherein all the Mansions in which the Souldiers were to stay were set forth as Lampridius informs us in Alexander Severus Itinerum dies publicè proponebantur The daies of the Marches were publickly set forth in such a manner that an Edict was hung up two months before wherein 't was written on such a day at such an hour I shall go out of the City and if the Gods please shall stay in the first Mansion Then at the Mansions in order then at the Fortified or standing Camps then when the Annona is to be received and that also Till such time as we are arrived at the Borders of the Barbarians The Inns also or Houses wherein the Souldiers either going to or returning from an Expedition were to stay were set out by the Mensores or Quarter-masters as Vegetiâ—â— informs us in book 2. chap. 7 and the Emperours likewise in the Theodosian Code Tit. de Metatis Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any one to be a friend to him The same likewise is the reading in Nicephorus save that he for perspecuitie's sake hath added these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by descent or affection Yet Musculus and Christophorson have rendred it favere to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 interwoven Indeed in the Fuketian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after the same Copy and Turnebus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these words Eusebius shews that that Flag or Sail was square For an equall measure of length and breadth does necessarily make a square figure Indeed in the old Coyns of Constantine and the following Princes this Flag is to be seen in that figure I have mentioned Christophorson therefore has rendred this place ill in this manner I stud igitur velamen ad cornu affixum longitudinis latitudinisque crucis mensuram penitus exaequavit Vales. d The meaning is that that Spear from its basis to the Antenna or Cross-piece fixed athwart it was far longer than from the Antenna to its very top And this also may be discerned in the Coyns This place may likewise have another meaning viz. that that Spear was of a very great length from its bottome to the top Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Painted or Embroidered with a variety of Colours For that purple Flag which hung at the Antenna was adorned with Gold and various sorts of Stones But I can't imagine what Christophorson meant who has rendred these words of Eusebius in this manner ad texturae discurrentis fimbrias unless he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no other S r Henry Savil at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fuketian Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Euseblus seems to have made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no doubt but he means the Bishops because a little after he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and having made those Prelates of God his Assesours c. Vales. * Or What was the meaning of that Sign of the Vision which appeared c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the writings of the holy Fathers we have sufficiently noted at book 1. chap. 1. of Eusebius's Ecolcs History For whatever Christ as man performed in the flesh in order to the salvation of men that is comprehended in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Christophorson's rendition of this place is not good who has turned it thus Christi inter homines oeconomiam the oeconomic of Christ amongst men Nor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie amongst men but rather agreeable to men that is in an humane manner and fashion So Gregorius Nyssenus in his Epistle to Eustathia and Ambrosia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The Menace of Tyrannick fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place is imperfect as 't is evident with Christophorson we have perfected it from the fourteenth chapter of the eighth Book of his Eccles. History In the Kings Sheets this place is supplied at the margin in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Fuketian Manuscript 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover having parted Wives from their Husbands be sent them back to their Husbands Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word must be expunged But the following words are maimed and corrupted which 't is hard to make good without the assistance of the Manuscript Copies Yet it may be read in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was unable to find out a saticty or satisfaction for his own Lusts. A little after this the reading in the Fuketian and S r Henry Savils Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they chose sooner c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must as I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to death For so our Eusebius expresses himself in book 8 chap. 14 where he treats concerning the wickednesses of Maximinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others haled away to be ravished were more ready to part with their lives than yield up their bodies to be defiled Vales. †Or Sacrificed * Or As those of our age do record never to have hapned at Rome or any where else * Or Devices a In Robert Stephens's Edition there was a whole line wanting here which we have supplied from the Fuketian Savilian and Turnebian Copies But 't was easie to have made up this defect without Manuscript Copies from book 9. chap. 9. of Eusebius's Eccles. History Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Morauâ—'s Copy the last word is expunged as superfluous But I am afraid that some words are wanting here S r Henry Savil at the margin of his Copy notes that 't is to be made good thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his aid or some such like expression In the Copy of Hadrian Turnebus 't is mended in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that madman but this emendation is written in a more modern hand to wit the hand of Odo Turnebus For Hadrianus had expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as superfluous Vales. * Psal. 7. 16 17. * Exod. 15. 1 2 11. * Or Eyes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Picture In Eusebius's Panegyrick on Constantine's Tricennalia the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a Loud Voice which in my judgment is to be preferred Further at these words I began a new chapter following the Authority of the King 's and Fuketian Manuscripts to which agree the old Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading is truer in the Panegyrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by plainly Engraving c. A little after this the Fuketian and Savilian Manuscripts add a word in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath demonstrated to be the preservative c. Vales. ‖ Or True Cognizance of Valour * Or Partake of a Regeneration of a fresh and new life * Or Shown to ‖ Or Edict was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veneration and honour Turnebus in the margin of his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is written in the Fuketian Manuscript In the Kings Sheets the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blotted out and in its place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them is written above Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the countenance and form as Christophorson thought but the Garb and Dress Wherefore I have exprest both in my Rendition which I afterwards found had been done by Portesius also The Garb and Dress of Prelates was at that time very mean as Amm.
in the Seventh Book of his Ecclesiastick History Vales. * House Room or Building * Or Those only of his faithfull friends c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this signe whereby the Emperour 's coming was declared Corìppus speaks in these words Praenuntius ante Signa dedit cursor positâ de more Lucernâ Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it per medium consessum intrat enters through the midst of the assembly sitting together He might better have rendred it went thorow the middle space which was between the two ranks of the persons sitting That 's the import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go between two So below at chap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thorow the midst of whom the men of God without fear passed c. Vales. * Or Fiery †Or The motion of his walking †Or Meekness or modesty ‖ Or First beginning or head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he has rendred it thus Primùm in medio conventu erectus constitit in the first place he stood upright in the middle of the Convention Vales. ‖ Or Small a Sozomen attests book 1. chap. 19. that he who had the first place on the right side and who in the name of the whole Councill made a speech to the Emperour was Eusebius Pamphilus And so 't is written in the Title of this chapter But Theodoret book 1. chap. 7. of his History says this Oration was not made by Eusebius but by Eustathius Bishop of Antioch Baronius has followed Theodoret's opinion whom any one from his writings will easily find to have been of a mind full of anger and hatred against our Eusebius But The Authour of the Tripartite History book 2. chap. 5. where he writes out Theodoret's words says that after Eustathius Bishop of Antioch Eusebius Bishop of Caesarea made a speech likewise concerning the praises of the Emperour Which nevertheless occurs not now in the Greek Copies of Theodoret so that it necessarily follows either that Epiphanius Scholasticus had procured more perfect Copies of Theodoret or else that he added this of his own head as 't is sometimes his usage Of this nature is that which we have noted above concerning the Bishop of the Imperial City whom Socrates from Eusebius relates not to have been present at the Nicene Synod where Epiphanius Scholasticus by a notorius mistake has added the name of Alexander when as he ought rather to have said Metrophanes But to return to our business there are those who write that that honour was conferred neither on Eustathius nor Eusebius but on Alexander Bishop of Alexandria that in the name of the Councill he should make a speech to the Emperour Nicetas in his Thesaurus Orthodoxae fidei book 5. chap. 7. affirms this in these words Eusebius de Vitâ Constantini Libro 3. se primum verba in Synodo fecisse testatur c. Eusebius in his third book concerning the Life of Constantine attests that be made the first speech in the Synod But if we believe Theodoret Eustathius was the first c. But as Theodorus Mopsuestenus writes that honour was frcely conferred on Alexander the Pontif of Alexandria But in such a diversity of Writers I should more willingly close with that opinion which affirms that the first Course of speaking was by the Synod conferred on Eusebius First of all because without controversie Eusebius was the Learnedest and most eloquent person amongst them Secondly he himself does plainly attest this at the beginning of this work in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We our selves also by a Panegyrick spoken in his Vicennalia have lately Venerated the same glorious Conquerour environed with a Synod of Gods Sacred Ministers See the Preface to the first Book note a. Vales. †The Emperour * Or End †Or See ‖ Or Ruine our goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portesius Christophorson and the French Translatour have omitted this word notwithstanding that therein lyes the whole Emphasis and force of the sentence For to this word the following period is referred Take heed says he least after the destruction of their Tyranny who brought a War against God the Devill by some other way should again expose our Religion to reproaches and calumâ—ies By another way therefore is meant intestine dissensions See the following words Vales. * Or Invest with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written as I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was of opinion that nothing remained to me And a little after with Turnebus and Gruterus I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But when I had received information of your c. Vales. †Or Report ‖ Or Mixâ— together c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred it ill à Deo impetrare by request to obtain of God when as he ought to have rendred it Praedicare to Preach For in this sense Eusebius is wont to use this word as 't is apparent from innumerable passages in his Eccles. History for instance book 4. chap. 15. In the Fuketian and Savil. Copies the reading is bad thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this whole place is written far otherwise thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. refuse not in future to take away the occasions of dissent amongst you dissolve every knot c. And so S r Henry Savil and Christophorson found it in their Copies Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade with Christophorson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve But the common reading may stand provided after the words Saviour of us all a Colon be placed as S r Henry Savil hath noted at the margin of his Copy and so 't is poynted in the Kings Copy Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates book 1. chap. 8. and in Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intent But Gelazius Cyzizenus chap. 28. has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most intent With Socrates agrees the Fuketian Copy and the Kings Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates Gelasius and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Exposition a That is the draught of the Creed the Canons and the Synodick Letter For all these were confirmed by the Subscriptions of every one of the Bishops They who besides these three think that the Acts of the Nicene Synod were put into writing are very much mistaken For Eusebius says in express words that nothing was committed to writing except those matters which had been Decreed by the common consent of the Councill and he affirms that those things were confirmed by the Subscriptions of all Indeed Baronius at the year of Christ 325. chap. 62. says that the Acts were written by the Nicene Synod
their eyes whom they may imitate Thus the Emperour Julian framed his own Actions and Morals in imitation of Prince Marcus as Amm. Marcellinus relates Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pure mind as the reading is in the Fuketian Copy Wherein likewise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently well Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Books of Scaliger Bongarsius and Gruter this place is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which writing I likewise found in the Fuketian Copy But S r Henry Savil in his Copy has mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so Christophorson read But the common reading which I found in the Kings Copy and in the Sheets is in my judgment far better and therefore we have followed it in our Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c to whom which I wonder Christophorson and the rest perceived not Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his death that the sense may be compleat Farther this place concerning the Martyrs is a most elegant one Vales. * Or Nobility h And this passage is very remarkable concerning the Sacrifice of thanksgiving which was offered to God in memory and honour of the Martyrs For so these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be explained which Christophorson understood not For the Christians did not offer sacrifice to the Martyrs but only to God giving him thanks that he had conferr'd on them a Crown of Martyrdom as S t Augustine writes Book 8. de Civitat Dei Chap. the last And this is what Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Thanksgiving But because the Christians offered to God this unbloudy Sacrifice at the Monuments and Sepulchres of the Martyrs that they might give him thanks for the rewards of the Martyrs and for their Crowns and Victories therefore Constantine says this honour was given to the Martyrs Vales. i Concerning these Banquets and Feasts of the Christians which were made at the Sepulchres of the Martyrs mention is made by S t Austin at the book and chapter now cited in these words Quicunque etiam epulas suas eò deferuns c. Also whoever carry their Banquets thither which is not indeed done by the better Christians and in many parts of the world there is no such Custome Yet Whoever do that when they have set them there they pray and take them away that they may eat them or distribute also of them to the indigent they will have them sanctified there by the merits of the Martyrs in the name of the Lord of the Martyrs Farther at first these Feasts were sober and moderate But afterwards when licentiousness was arrived at a greater height they were perverted to Drunkenness and Lasciviousness And therefore in most places they were wholly abolished as S t Austin attests Epist. 64. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the the ordinary Editions Vales. †Or Doctrine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in this matter as I found it mended in the margin of Moraeus's Book And so 't is written in the Fuketian Copy Vales. * Knowledge or Comprehension b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I suppose be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the faith of every particular person Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have exprest in our Version Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these there are many words wanting as 't is apparent from the Contents of the Chapter We chose to get out any sense from a corrupt and imperfect place rather than with Christophorson to expunge the whole passage S r Henry Savil in his Copy has also expunged this whole period as far as those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither is mankind c. Indeed in the Fuketian Copy that whole period is wanting Vales. * Or Is made a neighbour to it that is to an uncreated essence by a life according to Virtue a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten which reading pleases me best Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am of opinion that this place is to be corrected thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if c. That is if the things which are made be equal to God that Command whereby he has ordered them to be made would not be agreeable to him For an equal can't have authority and empire over an equal Away therefore with the Emendation of Learned men which I found in the Fuketian Copy and in Moraeus's Book namely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if it be madness to liken these things to him the Command c. But if you reade thus there is no sense nor will the following words cohere with the foregoing Christophorson had indeed found it so in his Books as 't is visible from his Version But the common reading is supported by the authority of the Kings Copy and the Old Sheets Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I am extraordinarily pleased with For he renders it Quomodo autem omnium comparatio non ridicula est But how is not the comparing of all things ridiculous c. Certainly 't is either thus to be read or to be understood thus For Constantine terms that equalling of all things a confusion Vales. * Or Covered d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thus Constantine argues Even things Celestial says he cannot be compared with God Much less things Terrestrial and Brutes This is the meaning of this place But the Manuscript Copies of Christophorson S r Henry Savil Gruter and M r Fuket word this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard the dignity of c. Which reading seems to me better and more elegant Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to allude to those passages we meet with in the second and third Chapter of the Revelations where God says Vincenti dabo Coronam To him that overcometh I will give a Crown c. Indeed the life of a Christian man is wont to be compared to Champions as it frequently occurs in S t Paul's Epistles But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant after the usual manner of Graecians as 't is well known to those skilled in the Greek Tongue Vales. * Or In place of many goods †Or Both as to dignity and in a diversity of power f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Robert Stephens has also remarked in his Various
what time Constantine might go to those places Whilst he was but a youth he went into Egypt at such time as he had a Military Employ in the Court of Diocletian by whom he was kept as an Hostage For Diocletian waged a War many years in Egypt against Achilleu◠who had rebelled in Egypt as Eutropius relates Out of Egypt Constantine went afterwards in company with Diocletian into Syria and past through the Province of Palestine where he was first seen by Eusebius as he himself attests Now Diocletian had made a journey into Syria that with his own Forces he might assist Galerius Caesar who waged a War with the Persian And he made a long stay in Syria in order to his making a Peace with the Persians as we are informed from the History of Petrus Patricius At that time therefore Constantine might take a View of the Rubbish and Remains of the City Babylon Vales. c I am of opinion that this place is corrupted meerly by the misplacing of the words For the sense is most apparent if you restore the words in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memphis lyes desolate c. What is more plain than these words The import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that boasting wherewith namely Pharaoh pust himself up Away therefore with the conjecture of Christophorson Gruter and others And this was heretofore our conjecture concerning the reading of this place But after we had gotten the Fuketian Copy we found out the true and genuine reading For in that Manuscript this passage occurs worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thus 't is plainly read in Turnebus's and Gruter's Book save only that that punctation we have made use of is peculiar to the Fuketian Copy only wherein after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a point is set The Translatour therefore of this Oration has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case whereas he ought to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This then is the import of this reading and was made an eye-witness of Memphis the miserablest and most unfortunate of Cities But Moses according to the Divine Command has laid wast the Country of the then most powerfull Pharaoh c. Farther according to this reading Constantine affirms that Memphis only was seen by him which I do indeed look upon to be truer For he could never see Babylon in regard he had never gone into Assyria In the Kings Sheets the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the ordinary Editions But in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Stephens has publisht it S r Henry Savil in his Book has mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be foolish and trifling nor would it agree with the following words Besides neither has Christophorson retained those words in his Version Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it quem insolentiâ elatum perfregit whom raised with insolency he broke in pieces Whence it appears that he put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such word But there is no need of this Emendation in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the Nominative Case Indeed in all Our Copies the Kings the Fuketian and the Sheets this word occurs without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subscript So he expresses himself below chap. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and compleatly furnished with Arms. Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet supplication I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble In the Fuketian Copy and the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor does S r Henry Savil's conjecture displease me who has mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * The Israelites †Or A disordered people a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A particle seems to be omitted here which if inserted the passage would be made far more elegant I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whether wise men or Philosophers Vales. * Or Modest. b After he has spoken concerning the Egyptians and concerning the destruction of Memphis he passes to the Assyrians and to the desolation of Babylon And on occasion of the Egyptians he has inserted the praise of Moses But now treating concerning the Assyrians he prosecutes Daniel's praises who lived a Captive amongst the Assyrians or Babylonians Vales. * Pattern * Or Beauty c At this place these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting in the Greek Text of Valesius's Edition omitted I suppose by the carelessness of the Printer though Valesius has taken no notice of this mistake in his Errata They occur in Robert Stephen's Edition from whom we have inserted them into our Version Nor has Valesius omitted them in his Translation d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words the Antiquarius who transcribed the Kings Copy offended at the multitude of faults wherewith the Copy abounded here made an end of writing And he has attested this in these words set at the bottome of the page .... 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .... to the Sea of faults of this Book I stopt my hand from writing because there was nothing sound in the original Copy as the Readers may conjecture from what is written Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can't imagine whence Constantine had this his affirming namely that the kingdom of the Assyrians was destroyed by the casting of Thunder which I don't remember to have read any where else Neither do I well understand that For Men Towers and Cities may be destroyed by Thunder-bolts as the Poets have told us concerning the Phlegyae But truly I can't see how a kingdom could be ruined by Thunder In the Fuketian and Turneb Copies and in the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Magicians or Wise men * Pattern f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had in Latine termed it Virtutes which word is in the Sacred Books usually taken to signifie Miracles as every one knows The Translatour of this Oration has done ill in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas he ought rather to have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Of Works c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this place is thus pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumniated the very prevalency of his prayers as dangerous and sorely accused in the Kings presence that great power of the man Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at length they perswaded him as 't is mended at the margin of Moraus's Book But this relation contradicts the Sacred Scripture For the
〈◊〉 This verse was omitted from Moraeus's Book the Fuketian Copy the Kings Sheets and from that Edition of the Sibylline Verses which Seb. Castalio published it is to be supplied in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender Now that this verse was omitted we are informed from the Old Version in Saint Austin de Civit. Dei B. 18 chap. 23 which runs thus Exuret terras ignis pontumque polumque Inquirens Further they had expunged this Greek Verse for this reason because the Acrostick seemed to be entire without it Nor did they perceive that in the Acrostick the name of Christ is written with a diphthong thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of doing which I don't understand Yet the Latine Acrostick in Saint Austin has retained it Indeed the Old Greeks made the name of Christ to consist of eight Letters writing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a diphthong as Irenaeus informs us Book 1. Chap. 10. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the reading is in the ordinary Edition of the Sibylline Verses The Old Version does likewise confirm this writing for thus it runs Volvetur Coelum c. Yet I doubt not but it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood which occurs a little before Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Castalio's Edition this verse is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading the Old Version in Saint Austin confirms where 't is thus rendred Sed Tuba tunc sonitum tristem dimittet ab alto Orbe gemens facinus misâ—rum variosque Labores In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Edition of the Sibylline Versâ—s the reading is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightening Believers In the Edition of the Sibylline Verses the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the call'd which I am better pleased with both because the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of a little before and also in regard it cannot be rightly said of the Faithfull that they are illuminated by Baptism For the Faithfull are not enlightned by Baptism but the Gentiles rather who are called to the Faith But after they shall have been illuminated by the Sacred Laver then they are termed the Faithfull Father the twelve Streams denote as I suppose the twelve Apostles Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Betuleius has well remarked that the Sibyll does allude here to the second Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt rule or feed them with a Rod of Iron Whence it appears that what we have observed above from Gregory Nazianzene is true namely that the Sibyll or whoever wrote the Sibylline Verses hath borrowed many passages out of the Sacred Scriptures Therefore in my opinion 't is plain that these Verses as Cicero has long since told us were not published by a Sibyll possest with a Prophetick Fury but were written with a considerate and composed mind by some body under the Cover of â— Sibyll's name Vales. * Or In Riddles a In the Fuketian Copy and in the Old Sheets this chapter is begun from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these things were predicted after the end of the Acrostick Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace Christophorson's Emendation who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the truth it self c. Vales. * Or Our men c The passage in Cicero which Constantine means is extant in his second Book de Divinatione where he makes mention of some Verses of the Sibyll and of an Acrostick But that Acrostick spoken of by Cicero can no way be proved to be the very same with this which Constantine produces here Yea the contrary may be gathered from Cicero's words For in that Acrostick mentioned by Cicero the Romans were warned that they should choose themselves a King if they would be safe as Cicero does there attest Therefore the first Letters of those Verses shewed as 't is probable the name of Julius Caesar. But in this Acrostick produced by Constantine there is no such thing extant Wherefore 't is not to be doubted but Cicero meant an Acrostick different from this though Sebastianus Castalio thought otherwise as did likewise several other persons Besides what Constantine adds is false namely that Cicero rendred this Greek Acrostick concerning Christ into Latine and inferted it into his own Books Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here also we must acknowledge the unskilfullness of the Translatour who has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no good expression but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Begun or instituted e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and in the Sheets I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent that it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place And so 't is in the Fuketian Copy Further neither the Fuketian Manuscript nor the Old Sheets begin a new chapter here Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisht-for King of whom mention is made in the fast Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless in Virgil's Verse there is no such expression as this But Constantine as it may be supposed had altered Virgil's Verses a little and had designedly expunged Saturn's name that he might serve his own design Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is wanting in the Fuketian Copy and in the Sheets But Turnebus had noted at the margin of his Book that perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This verse is in my judgment to be restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the verse which precedes this wants no mending Yet in the Fuketian Copy and Turnebus's Book 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Divinity these words seem necessary to be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is in S r Henry Savils Book Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c But least any one which is an amendment wholly necessary and 't is strange to me that neither Scaliger nor any of the other Correctors saw it For whereas these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c went before of necessity it must follow