the Lamps with a firm Faith in God which they did and found the Water changed into the Nature of Oyl some of which the Brethren reserved for a Memorial of the Miracle Certain lewd Persons fearing some severe censure from Narcissus to prevent this accused him of a very heinous crime confirming the Accusation with grievous Oaths and Imprecations One wished that if he lied he might be burnt to ashes the second that he might die by a cruel Disease the third that he might be smitten with Blindness all which befel them A small spark of Fire kindling in the House of the first consumed it him and his whole Family to ashes The second was seized from head to foot with a most grievous Disease The third being alarmed with these dreadful Judgments upon the other confessed their wicked Compact and wept for it so much and so long that he lost both his Eyes In the mean time Narcissus much troubled at the Accusation though none of the Faithful believed it had retired into Deserts but after some years he shewed himself again as one risen from the Dead and being now more admired than ever God having vindicated his innocence so miraculously was intreated to resume his Bishoprick Euseb. l. 6. c. 9 10. Being one hundred and sixteen years old not one hundred and six as Nicephor l. 5. c. 10. he saluted the Antinoites and besought them to be of one Mind Euseb. l. 6. c. 11. Hierosolymis natalis beati Narcissi Episcopi Martyrolog Octob. 29. Theophâ—lus was Cornelius's Successor and the third Bishop of Cesarea so the Constitut. Apost l. 7. c. 47. However he was Bishop there and presided in a Synod held about the Controversie of Easter together with Narcissus Euseb. l. 5. c. 23. Sect. 3. WHEN Narcissus had gone aside into the Desarts the Neighbouring Bishops ordained Dios or Dius Bishop of Ierusalem who held not the See long To him succeeded Germanion or Germanio and to him Gordius in whose time Narcissus appeared again after his recess Euseb. l. 6. c. 10. Alexander was a Confessor in the Persecution under the Emperor Severus Being admonished by a Vision he went up to Ierusalem to visit the places there and to Pray Coming thither he was met and joyfully received by the chief Persons of that Church who were also warned in a Vision to hasten out of the City and meet the Bishop ordained of God for them So by the Concurrence and Assistance of the Bishops of the Neighbouring Cities they constrained him to abide with them and to assist Narcissus who by reason of his great Age was now unable to execute the Office. Nicephorus l. 5. c. 10. tells of a Voice from Heaven after they were gone out of the City to meet Alexander which incouraged them to receive him as their Bishop He Writ sundry Epistles One to the Antinoites desiring them to be of one Mind Another to the Church of Antioch Writ in Prison in which he Congratulates their Happiness in having Asclepiades for their Bishop A third to Origen in which he calls Pantenus and Clemens Alâ—xand his Masters and Progenitors acknowledging how much he had profited by them A fourth to Demetrius who expressed his dislike of Origen's expounding the Scriptures in the Church when he was not in Holy Orders but Alexander produced sundry Examples of those that had done the like He and the Bishop of Cesarea approved themselves firm Friends to Origen all along they also ordained him Presbyter about which there was no small stir He erected a Library at Ierusalem In Decius's Persecution he was brought before the President at Cesarea and constantly confessing the Faith by him cast into Prison where having now attained to a great Age he ended his mortal Life Euseb. l. 6. c. 8 11 14 19,20 23 39. and in Chron. and S. Hieron de vir illustr in Origene Alexandro As to his Ordaining Origen he said that he did it upon the Testimonial of Demetrius himself S. Hieron ibid. in Alexandro Alexander sent his Letter to the Church of Antioch by Clemens a Presbyter upon whom he bestowed an high Encomium S. Hieron ibid. in Clement Alex. thinks that that Clemens was S. Clemens Alexandrinus but according to Ruffinus's Translation of Euseb. l. 6. c. 11. he was a Presbyter of the Church of Antioch Sixtus Senensis saith that Alexander left behind him a Commentary on the Epistle to the Galatians S. Hieron also in his Preface to that Epistle mentions an Alexander that was the Author of a Commentary upon it but he calls him an old Heretick therefore he could not be our Alexander To our Alexander Clemens Alex. dedicates his Book called The Ecclesiastical Canon and Dionysius of Alexandria gave an honourable Testimony of him Euseb. l. 6. c. 13 46. Clemens Alexandrinus was sometime in Palestine as he himself acquaints us in Stromat l. 1. The Master which he had there is supposed to have been either Theophilus abovementioned or one Theodotus the Epitome of his Hypotyposes being thus inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Vales. Annot. in Euseb. l. 5. c. 11. Theoctistus Bishop of Cesarea had a great Veneration for Origen as Alexander Bishop of Ierusalem had joyned with Alexander in Ordaining him Presbyter also in defending him against the Accusations of Demetrius He was one of those that invited Dionysius Bishop of Alexandria to a Synod held at Antioch about the Novatian Heresie see Euseb. l. 6. c. 19 23 27 46. Aphricanus a Person of great Renown writ an Epistle to Origen touching the History of Susanna another to Aâ—istides about the seeming Dissonancy of S. Matthew and S. Luke as to our Saviours Genealogy He left five Volumes of Chronicles accurately composed and was Author of the Books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. l. 1. c. 6 7. and l. 6. c. 31. In his Epistle to Origen he calls him his Son. His History or Chronicle begun at the Creation of the World and was continued to the Empire of Macrinus Photius Num. 34. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were written in fourteen Books says Photius in twenty four says Suidas in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this difference might happen by the fault of the Transcribers Whereas Euseb. in Chron. and S. Hieron de vir illustr give Aphricanus the name of Iulius Suidas calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding that he was a Philosopher whereas others call him an Historian Euseb. l. 1. c. 6. and S. Basil de Spiritu Sancto c. 29. and a Man of Libya whereas he is generally supposed to be of Palestine Some therefore have thought that it was another Aphricanus not ours that was Author of the Books inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they are prest with the Authority of Euseb. Photius Suidas Nicephâ—r l. 5. c. 21. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historiarum Synagoge ap Ios. Scal. who do all ascribe them to our Aphricanus they say that the passage concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Epiphan Haer. 66. calls Iudas See above in Ioseph called Barsabas The Fourth Zacheâ—s Epiphan and Nicephorus Patriarch ap Ios Scalig. call him Zacharias The Fifth Tobias The Sixth Benjamin The Seventh Iohn The Eighth Matthias The Martyrolog Ianuar. 30. saith that he suffered much under Hadrian for the Name of Jesus The Ninth Philip. The Tenth Senecas or Seneca The Eleventh Iustus The Twelfth Levi or Levis or Lebes see Nicephor l. 3. c. 25. The Thirteenth Ephres Epiphan calls him Vaphres Nicephorus Patriarch ap Vales. and the other Necephorus Ephrem The Fourteenth Ioseph or Ioses or Iosis see Epiphan The Fifteenth Iudas All these were of the Circumcision Euseb. l. 4. c. 5. Epiphan Haer. 66. So Sulpitius Severus l. 2. says that almost all the Iews in Iudea to Hadrian's time joyned the observance of the Law with the Profession of the Faith of Christ. Eusebius could no where find how many years each of these Bishops sate but it is certain that they continued but a short time in the See yea perhaps Simeon alone held it longer than all the Thirteen that followed him The Sixteenth Mark the first after them of the Circumcision for now a Church begun to be gathered in Ierusalem of the Gentiles Euseb. l. 4. c. 6. see also Epiphan and Sulpit. Sever. l. 2. The Martyrol Octob. 22. says that he dyed a Martyr The Seventeenth Cassianus The Eighteenth Publius The Nineteenth Maximus The Twentieth Iulianus called by some Iulius see Nicephor l. 4. â—c 19. in Marg. The Twenty first Gaius Euseb. l. 5. c. 12. but in Chron. he calls him Gaianus as Epiphanius calls him Gratianus Nicephor Caius The Twenty second Symmachus The Twenty third another Gaius or Caius See Euseb. Hist. and Chron. The Twenty fourth another Iulianus The Twenty fifth Capito Nicephorus Patriarch in Ios. Scalig. places Elias between Iulianus the Second and him The Twenty sixth Ualens Euseb. l. 5. c. 12. but in Chron. he puts two Bishops between Capito and Valens viz. Maximus and Antoninus Epiphan and Nicephorus Patriarch agree with his Chron. but the other Nicephor with the History The Truth is those two Bishops seem to be omitted in his History through the Negligence of the Transcribers for in that very place l. 5. c. 12. Euseb. makes Narcissus the Thirtieth Bishop in Succession from the Apostles and the Fifteenth from the Overthrow of the Iews by Hadrian whereas if these two be left out of the Catalogue Narcissus was not the Thirtieth but only the Twenty eighth from the one and only the Thirteenth from the other The Twenty seventh or Twenty ninth Dolicâ—ianus or Dulychianus The Twenty eighth or Thirtieth Narcissus of whom hereafter Hegesippus was one of those that first succeeded the Apostles Euseb. l. 2. c. 23. he was near to the time of the Apostles S. Hieron de vir illustr He Writ in five Books the Ecclesiastical History from the Passion of Christ to his time S. Hieron ibid. There are several fragments of his Writings here and there in Eusebius who l. 4. c. 22. informs us that he alledges some things out of the Gospel according to the Hebrews and the Syriack Gospel and hath some things that relate to the Hebrew Dialect whence he Collects that he was an Hebrew by Birth and converted to the Faith of Christ. See the Martyrolog April 7. Iustin Mâ—â—tar was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius Num. 125. the Son of Priscus Bacchius He calls himself in his Second Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly shews that Priscus and Bacchius are not names of one and the same Person but Priscus was the Son of Bacchius and Iustin the Son of Priscus But it is not necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as I conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the Inhabitants of Flavia or Neapolis and the meaning is that Iustin was of them of Neapolis The Spanish Annals ap Vasaeum An. Dom. 140. make him the same with Iustin the Historian the Epitomizer of Trogus Pompeius and so doth the Fasciculus Temporum but Vasaeus refutes this though it is true that our Iustin and the Historian were Contemporaries Irenaeus hath recorded two sayings of his one l. 4. c. 14. that he would not have believed our Lord himself if he had Preached any other God than the Maker of the World the other l. 5. c. 26. that before our Lords coming Satan durst not blaspheme God for until that time he knew not of his own Damnation Tatianus who calls him the most admirable Iustin adds a Third wherein he compares the Devils curing Diseases to the practice of Thieves in helping Persons to that which they themselves have stolen Whereas Euseb. l. 4. c. 18. speaks of a Book of his in which he disputes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de natura Daemonum see S. Hieron de vir illustr Suidas instead thereof hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Flight of Daemons Some speak of a Commentary of his on Genesis others of a Commentary upon the Revelation but probably the former is that Commentary on the Hexemeron mentioned by Anastas Sinaita the latter only what he discourseth of the One Thousand years or perhaps when Euseb. saith of him that he makes mention of the Revelation some have improved that mention into a Commentary The Tract called Quorundam Aristotelicorum dogmatum eversio may be that which Photius Intitules Contra Primum Secundum librum Physicae auscultationis Possevinus mentions a Commentary of his on Dionysius's Eccles. Hierarchy but never saw it only he found such an Inscription in some MS. Books It is imputed to him as a great Error in Chronology that he in Dialog cum Tryph. makes Christ to have suffered under Herod the Ascalonite and some add that he makes his Son Antipas to have been then the High-Priest But the latter Imputation is wholly groundless and all that Iustin saith as to the former is that the Iews said it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the rest in D. Cave Tryphon was an Hebrew of the Circumcision and fled out of Iudea because of the Wars there viz. in the Emperor Adrian's time as he himself told Iustin in his Dialogue with him In init There is some Affinity between the Names Tryphon and Tarphon also Euseb. l. 4. c. 18. saith that Tryphon was a Man of great Note amongst the Hebrews therefore some have thought that he was R. Tarphon the wealthy Priest the Master say some the Collegue or Associate say others of R. Akiba see K. D. Ganz Narcissâ—s Bishop of Ierusalem was a Chief Person in a Synod assembled about the Paschal Controversy Eus. l. 5. c. 23. The Inhabitants related many Miracles wrought by him this amongst the rest In the Easter-Vigils it happened that the Ministers wanted Oyl at which the Multitude was much grieved Narcissus seeing this commanded Water to be brought over which having prayed he bid them pour it out into
crept into Eusebius's Copies and they miâ—led all the rest and the truth is it doth not appear either in Ruffinus's Translation of Eusebius or in S. Hieron de vir illustr Triâ—hemius attributes other Books to Aphricanus besides the above-mentioned as Of the Trinity of Attalus Of the Circumcision Of the Passeover and Of the Sabbath He saith also that he erected and furnished a Library at Cesarea at his own Charge He undertook an Embassy to Rome about rebuilding Emmaus Euseb. in Chron. and S. Hieron de vir illustr Origen was sâ—veral times in Palestine if any would know what he did or is â—aid to have suffered there they may consult D. Cave in his Life § 11 14 15 16 18 19 23. Firmilianus Bishop of Cesarea in Cappadocia had that Esteem and Reverence for Origen that he would come sometimes from thence to visit him and would stay a considerable time that he might improve himself by his Society and Converse Euseb. l. 6. c. 27. Theodorus al. Gregorius and his Brother Atheâ—â—dorus were Origen's Scholars at Cesarea among many others whom the Fame of such a Master has drawn not only from the Country adjacent but also from Provinces more remote Euseb. l. 6. c. 30. See the rest in D. Cave in the Life of S. Greg. Thaumaturgus Another Theodorus is reckoned among Origen's Scholars by Nicephor l. 5. c. 20. of whom he says In Palaestina cum magna gloria sacerdotio functus est Protostetus was a Presbyter of Cesarea and a Glorious Confessor in the Persecution by Maximinus in which he suffered no small Affliction Origen dedicated his Book of Martyrdom to him and Ambrose Euseb. l. 6. c. 28. See Origen exhortâ— ad Martyr Reparaâ—a a Noble Virgin is said to have obtained the Crown of Martyrdom at Cesarea under Decius being after she had with much Christian courage endured sundry sorts of Torment at last beheaded Some fansied that they saw her Soul fly up to Heaven in the shape of a Dove Martyrolog Octob. 8. and Volaterran l. 19. who says that she was but twelve years old Christophorus the Martyr mentioned by Nicephor l. 5. c. 27. is said by Volaterran l. 14. to have been genere Iudâ—us natione Chananaeus Mazabanes or as Epiphan Haer. 66. calls him Mazabanus was Bishop of Ierusalem next after Alexander Euseb. l. 6. c. 39. and l. 7. c. 5. and in Chron. Priscus Malchus and Alexander blaming themselves for their sloth in not striving for the Crown of Martyrdom repaired to the President of Cesarea and confessing themselves Christians were sentenced by him to be devoured with Wild Beasts Euseb. l. 7. c. 12. Domnus succeeded Theoctistus in the See of Cesarea Euseb. l. 7. c. 14. Theâ—tecnus followed Domnus and governed the Church with great Care and Diligence He had been Origen's Scholar and was present at a Synod at Antioch against Paulus Samosatenus He Ordained Anatolius Bishop designing him for his Successor Euseb. l. 7. c. 14 28. Anatolius did not succeed Theotecnus as was designed yet for some time he governed the Church of Cesarea together with him Euseb. l. 7. c. 32. Hymeraeus was Bishop of Iâ—rusalem after Mazabanes and present at a Synod held at Antioch against Paulus Samosatenus Euseb. l. 7. c. 28. Nicephorus l. 5. c. 26. says that he was of a very great Age. Marinus a Person rich and well descended being to be advanced to a Military Dignity called the Vine or to the place of a Centurion another steps forth and objecteth that by the Ancient Laws he was incapable of that Dignity being a Christian and not sacrificing to the Emperors Being examined by the President whether he was so and confessing it he hath only the space of three Hours granted to deliberate When he came forth from the President Theotecnus beforementioned took him by the hand lead him into the Church and having brought him into the Chancel after other discourses shewed him the Sword that hung by his side laying the New Testament over against it and bid him chuse whether of them he would Marinus forthwith takes up the Testament whereupon Theotecnus said to him Hold fast then cleave firmly to God and thou shalt enjoy the things that thou desirest So having received the Bishops solemn Benediction and the time allowed for deliberating being expired he is called again to the Bar and there manifested that undaunted Courage and firm Resolution that he was sentenced to be beheaded and the Sentence was accordingly executed Euseb. l. 7. c. 15. Ruffinus makes Marinus to have been a Citizen of Ierusalem Of the Vine see Lucan l. 6. Astyrius a Roman Senator very dear to the Emperors rich as well as noble being present when Marinus was beheaded laid his Body being decently bound up upon his Shoulders and interr'd it very honourably Several things are related of him This amongst the rest Near Cesarea Philippi or Paneas is the Hill Panius at the Foot whereof are certain Fountains which are the Original of the River Iordan Here the Inhabitants on a solemn Day offered Sacrifice which being cast into those Waters by some diabolical Art never appeared afterward Astyrius being present at the offering the Sacrifice and pitying the deluded People who looked upon its Disappearing as a notable Miracle with Eyes lifted up pray'd to God through Christ that he would rebuke Satan and restrain him from seducing men Which done the Sacrifice is said to have floated on the top of the Water Euseb. l. 7. c. 17. Ruffinus saith that Astyrius was himself a Martyr Acbaius or Acheus was the President that condemned Marinus Somâ— Question there is whether when Euseb. l. 7. c. 15â— saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the President 's proper Name or the Name of his Country Of his Country we must say if we with some render the Words thus Achivus hic erat genere But when we consider that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a proper Name as well as a common we may instance in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom Polybius speaks so much l. 5. and 8. we may perhaps incline to think that it was his proper Name FINIS ERRATA PAg. 3. lin 4. for 6. r. 69. l. 13. for 3. 17. r. 2. 17. l. 15. for 31. 6. r. 3. § 6. l. 44. r. Hedibiam p. 5. l. 40. r. 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