about words and terms shall happen to arise CHAP. XIX After what manner the Innermost Indian Nations were in the times of Constantine converted to Christianity NOw therefore we must record how the Christian Religion was propagated in the times of this Emperour For the innermost Indians and the Iberians did then first embrace the Christian Faith But we will briefly explain what we mean by the addition of this term the Innermost When the Apostles about to take their journey to the Heathens in order to their preaching to them had by lot divided them amongst themselves Thomas received the Apostolate of the Parthians To Matthew was allotted Aethiopia Bartholomew had that India assign'd to him which lyes upon the confines of Aethiopia But this innermost India which is inhabited by several barbarous Nations who make use of different languages was not enlightned with the doctrine of Christianity before the times of Constantine What was the cause of their embracing the Christian Religion I come now to relate One Meropius a Philosopher by birth a Tyrian made it his business to see the Country of the Indians emulating herein Metrodorus the Philosopher who a little before him had travelled over that same Country Meropius therefore taking along with him two youths that were related to him who were in no wise unskilled in the Greek language arrived in this Countrey in a Ship And having seen what he desired in order to his procuring necessary provisions he put to land at a place which had a safe commodious harbour It hapned that a little before his arival there the league betwixt the Romans and Indians had been broken The Indians therefore took the Philosopher and those that were in the Ship with him and put them all to death except his two young kinsmen Having saved the lives of the two youths out of a compassion to their age they presented them to the King of the Indians He much pleased with the young mens lookes made the one of them whose name was Aedesius the Cup bearer of his Table to the other whose name was Frumentius he committed the custody of his accounts and evidences royal Not long after this the King dying having left behind him a Son to be his successour who was a minor and his wife gave these two young men their liberty But the Queen seeing her Son left in his minority spoke to these two persons to take care of him till such time as he should come to maturity of age The young men in obedience to the Queen undertake the management of the Kings business But Frumentius was the chief person in managing the affairs of State And he was very earnest in enquiring of the Roman Merchants who then came to trade in that country whether there were any that embraced Christianity to be found amongst them Having found some and informed them who he was he exhorted them to make choice of some private meeting places for the performance of prayers therein after the manner of Christians Afterwards within some short interval of time he built an oratory and they having instructed some Indians in the principles of Christianity brought them to prayers with them But afterwards when the young King came to a maturity of age Frumentius resigning to him the administration of the affairs of the Kingdom which he had well managed petitioned for leave to return into his own Countrey And though the King and his mother entreated him to stay yet they could not perswade him but being desirous to see his own Countrey he together with Aedesius returned home Aedesius hastened to Tyre to see his Parents and Kindred but Frumentius arriving at Alexandria related the whole story to Athanasius who was then newly dignified with that Bishoprick informing him of the circumstances of his travells and that there was good grounds to hope that the Indians would embrace Christianity He also desired him that he would send a Bishop and a Clergy thither and that he ought in no wise to neglect those thaâ— might be brought unto salvation Athanasius having taken into consideration what was most expedient to be done entreated Frumentius himself to take upon him the Bishoprick telling him that there was no man better quallified for it than he Which was done Frumentius therefore dignified with an Episcopate returns again to the Indians Country and there became a preacher of the Christian Religion he founded many oratories and being vouchsafed the assistance of divine grace he wrought many miracles and cured many mens bodies together with their souls These things Rufinus says he heard from Aedesius's own mouth who was afterwards dignified with a Presbytership in the Church of Tyre CHAP. XX. After what manner the Iberians were converted to the Christian Religion IT is now a fit opportunity to relate after what manner the Iberians were at the same time converted to Christianity A woman who led a religious and chast life was by the disposal of Divine Providence taken captive by the Iberians These Iberians dwell neer the Euxine Sea they are a colony of the Iberians in Spain This captive woman therefore living amongst the Barbarians devoted herself to a Philosophick course of life For together with the strictest and severest exercises of Chastity she used herself to most tedious and lasting fasts and to continued prayer The Barbarians seeing this were amazed at the strangeness and novelty of her actions It hapned that the Kings Son being a very young child fell sick The Queen according to the custom of that Countrey sent the child about to other women to be cured if perchance by long experience they might know of any cure for the distemper When the young child had been carried about by his nurse and could find no cure from any of the women he was at last brought to this captive woman She in the presence of many women applyed not any material remedy for she had no knowledge of any such Medicines But having taken the child she laid him upon her own bed which was made of hair-cloath and only spake these words Christ said she who healed many shall â—lso cure this child Having added a prayer to these words and invoked Gods assistance the child immediately recovered and from that time was very well The report hereof was noised abroad amongst the Barbarian women it came also to the Queens ear and the captive woman became more eminent Not long after the Queen being fallen into a distemper sent for the captive woman She having refused to go by reason of her modesty and bashfull disposition the Queen herself was conveyed to her The captive woman does the same that she before had done to the child And forthwith the sick Queen recovered and returned her thanks to the woman But she made her this answer it is not I that do this but Christ who is the Son of that God who made the world She therefore exhorted the Queen to call upon him and to
he found Aquila and Priscilla there who were lately come from Italy thither upon account of the Edict of Claudius commanding all Jews to depart from Rome as it is in the 18 chap. Acts. From all this its apparent that there was a good distance of time between the Council held at Jerusalem and the Edict of Claudius in which space all this we have related was dispatcht by Paul the Apostle In Chronico Alexandrino the Council at Jerusalem is placed on the sixth year of Claudius he had better have said the seventh For so all things agree exactly For Paul staid at Antioch the remaining months of that year wherein the Council was then the following year he travelled through Syria Cilicia Phrygia and Galatia At length in the ninth year of Claudius he came into Greece Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at which time Aquila c. for it may be read in two words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Kings and the Fuk. M. SS Vales. a The same number he sets down in his Chronicon But Josephus in his 2 B. of the Jewish wars says there was somewhat more than ten thousand killed But in his 20 th B. of Antiquities which work he compiled after his History he accounts the number of the slain to be twenty thousand Which number I would rather agree too because these Books as I said were written last by him Vales. b This Agrippa the younger to speak properly was never King of the Jews For after the death of Agrippa his father who dyed the fourth year of Claudius Claudius took him being very young and kept him with him neither did he permit him to succeed in his fathers Kingdom Afterwards Herod the King of Chalcis being dead Claudius gave Agrippa his Uncle's Kingdom which when he had held four years Claudius in the twelfth year of his Reign gave him Thraconitis which was the Tetrarchie of Philip and also the Kingdom of Lysanias having first taken Chalcis from him He transferred to him also the authority over the Temple and the power of electing the High-priests which his Uncle Herod had A little after Nero added to his Kingdom part of Galilce as Josephus writes in his twentieth B. of Antiq. Which being thus its apparent Eusebius was mistaken who wrote both here and in his Chronicon that Agrippa the younger succeeded in his fathers Kingdom presently after the death of his father and was made King of the Jews by Claudius Although Eusebius says not here expresly that he was by Claudius made King presently after his fathers death Indeed out of Josephus it may be evidently shown that the younger Agrippa was not made King immediately after his fathers death For in his second Book of the Jewish wars chap. 13 he makes the twelfth year of Nero wherein the Jewish war began to be the same with the seventeenth of King Agrippa Therefore the younger Agrippa began to reign in the eighth year of Claudius Moreover I will not deny that he was King of the Jews seeing he was King of Galilce and is by Justus reckoned among the Kings of the Jews But I deny that ever he was King of Judea For after the death of the Seniour Agrippa which happened in the fourth year of Claudius Judea was brought into the form of a Province and every year the Procuratours of Caesar were sent thither as Josephus relates Vales. c In the Chronicon of Eusebius Felix is said to have been sent Procuratour into Judea by Claudius in the eleventh year of his Reign But in Scaligers Edition of that work it is more rightly placed on the tenth year of Claudius Yet it seems to be truer that Felix was sent into Judea in the ninth of Claudius For Tracitus in his twelfth Book says That Felix was lately set over the Jews Sulla and Otho being Consuls which was the tenth year of Claudius and in Acts 24. Paul pleading his cause before this same Felix which was done on the thirteenth year of Claudius speaks thus to him For as much as I know that thou hast been for many years a judge unto this Nation Moreover Rufinus is mistaken in that he thinks these are Josephus's words when as it appears that they indeed are Eusebius's Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in Josephus Gelenius renders it enemies which I like not For Josephus by that term means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most eminent Personages Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to attend too or observe In this sense Eusebius uses the word chap. 18. of this Book and in B. 3. chap. 24. This word occurs in Athenaeus Polybius and others Vales. * Acts 21. 38. See Josephus Antiq. B. 20. c. 6 7. See also D r Hammond on Acts 21. 38. b Josephus says there were thirty thousand men which is so to be understood as that the number of the whole multitude was 30000 of which 4000 onely were murtherers And so Josephus will be reconciled to Luke But I agree not with Eusebius who writes that this was done in Nero's time For in Acts 21 this Egyptian is said to have been overthrown a little before Pauls coming to Jerusalem Now Paul came thither in the last year of Claudius which may be gathered from the 24 chap. Acts where Luke writes that Portius Festus was sent as successour to Felix Seeing therefore Festus was sent into Judea in the second year of Nero the overthrow of this Egyptian must necessarily fall on the last year of Claudius The narration of Josephus who seems to refer all this to the times of Nero deceived Eusebius But Eusebius ought to have considered that Josephus does in that place relate all the Acts of Felix together as well what he did under Claudius as what under Nero. Vales. a Indeed this place is very obscure and therefore Musculus as also D r Hanmer omitted it But having considered upon it long and much at length I apprehended the true sense of this place Eusebius therefore says that from the second Epistle of Paul to Timothy this may be gathered to wit that Paul in his first defence was acquitted by the Judges sentence but afterward at his second defence he was condemned The former part hereof he apparently manifests in these words At my first defence no man stood with me and whenas he says I was delivered out of the mouth of the Lyon which is as much as if he had said I was snatcht from Nero's jaws But Paul speaks far otherwise of his second accusation For he does not say The Lord delivered me out of the mouth of the Lyon as he had said before For he foresaw God revealing it to him that he should by no means any longer avoid the sword of the persecutour but should end his life by a glorious martyrdom Therefore when he had said of his first accusation I was delivered out of the mouth of the Lyon concerning his
Vespasian commanded that the descendants of David should be sought out ANd moreover it is reported that Vespasian after the taking of Jerusalem commanded all those that were of the kindred of David to be diligently sought out least any one of them who were of the Royal Race should be left remaining amongst the Jews and that a most sore persecution was thereby again brought upon the Jews CHAP. XIII That Anencletus was the Second Bishop of the Roman Church BUt when Vespasian had reigned ten years his son Titus succeeded him in the Empire In the second year of whose Reign Linus Bishop of the Roman Church having held that publick charge twelve years delivered it to Anencletus And Titus after he had reigned two years and as many months was succeeded by his brother Domitian CHAP. XIV That Avilius was the Second Bishop of Alexandria FUrthermore in the fourth year of Domitian Annianus the First Bishop of the Alexandrian Church having there spent two and twenty years compleat died After whom succeeded Avilius being the second Bishop there CHAP. XV. That Clemens was the Third Bishop of the Roman Church ALso in the twelfth year of this Emperours Reign Anencletus having been Bishop of the Roman Church twelve years had to his successour Clemens whom the Apostle writing an Epistle to the Philippians declares to be his fellow-labourer saying with Clement also and with other my fellow-labourers whose names are in the book of life CHAP. XVI Concerning the Epistle of Clemens MOreover there is extant one Epistle of this Clemens his which by general consent is acknowledged as genuine and is singularly excellent and admirable which he wrote in the name of the Roman Church to that of the Corinthians there being at that time a Faction raised in the Corinthian Church which Epistle also we have known to have been publickly read in many Churches before the whole congregation both in times past and also in our own memory Now that in the time of the aforementioned Clemens there was a Faction raised in the Corinthian Church Hegesippus is a witness worthy to be credited CHAP. XVII Of the Persecution in Domitians time BEsides Domitian having shown much cruelty towards many and by unjust sentences put to death no small company of men of Rome that were nobly descended and illustrious and having punished innumerable other most eminent persons undeservedly with banishment and loss of goods at length rendred himself the successour of Nero as to his hatred of God and his fighting against him For he raised the second persecution against us Although his father Vespasian had designed nothing injurious towards us CHAP XVIII Concerning John the Apostle and his Revelation IN this persecution its reported that John the Apostle and also Evangelist who yet lived was banished into the Isle Patmos upon account of the Testimony he exhibited to the word of God Indeed Irenaeus writing concerning the number of the name of Antichrist mentioned in the Revelation of John does in these very words in his fifth book against Heresies thus speak concerning John But if at this present time his name ought publickly to be preached it would have been spoken of by him who saw the Revelation For it was seen not a long time since but almost in our Age about the latter end of Domitian's Reign But so mightily did the doctrine of our faith flourish in those forementioned times that even those Writers who are wholly estranged from our Religion have not thought it troublesome to set forth in their Histories both this Persecution and also the Martyrdoms suffered therein And they have also accurately shown the very time relating that in the fifteenth year of Domitian Flavia Domitilla daughter of the sister of Flavius Clemens at that time one of the Consuls at Rome was together with many others also banished into the Island Pontia for the Testimony of Christ. CHAP. XIX How Domitian commanded that the descendants of David should be slain WHen the same Domitian gave command that the descendants of David should be slain there goeth an antient report that some Hereticks accused the posterity of Jude who was the brother of our Saviour according to the flesh as being of the off-spring of David and bearing affinity to Christ himself And this Hegesippus manifests word for word saying thus CHAP. XX. Concerning those that were Related to our Saviour THere were yet surviving who were related to our Lord the Nephews of that Jude who was called the brother of Christ after the flesh whom they accused as being descended from David And these Evocatus brought to Caesar Domitian For Domitian was afraid of the coming of Christ as well as Herod And he asked them if they were of the stock of David and they acknowledged it Then he questioned them how great possessions they had or what quantity of money they were masters of and they said that they both had but nine thousand pence a moiety whereof belonged to each of them and these they said they had not in ready money but in land of that value being onely thirty nine Acres of which also they paid tribute and themselves were maintained by their own labour And then they shewed their hands producing as an evidence of their working the hardness of their skin and a brawniness imprinted on their hands by reason of their assiduous labour Being also asked concerning Christ and his Kingdom of what sort it was and when and where it would appear they returned answer that it was neither worldly nor Terrestrial but Celestial and Angelical that it should be at the end of the world when he would come in Glory to judge the quick and dead and reward every man according to his deeds Upon which answer Domitian condemned them not but scorning them as despicable persons he dismist them unbound and by Edict appeased the Persecution raised against the Church But they thus released as t is said afterwards presided over Churches as being both Martyrs and also allied to our Lord and peace ensuing they lived till the Reign of Trajan So far Hegesippus But moreover Tertullian also makes mention of Domitian Domitian also attempted a Persecution who was a Limb of Nero as to cruelty But being also but a man he soon desisted from his enterprize restoring even those whom he had banished But after Domitian had reigned fifteen years Nerva having succeeded him in the Empire the Roman Senate decreed that Domitians Titles of Honour should be abrogated and that such as were by him unjustly banished should return to their houses and have their goods restored This they relate who committed to writing the History of those times Moreover the account of the Antients amongst us declares that then also the Apostle John was released from his banishment in the Island and took up his habitation again at Ephesus CHAP. XXI That Cerdo was the third that presided over the Alexandrian Church BUt Nerva
who first followed the Heresie of Marcion called Marcionists say they have very many Martyrs of Christ and yet they doe not in truth acknowledge Christ himself And after some few words he subjoyns hereunto saying Wherefore also as often as those of the Church being called to undergoe Martyrdom for the true Faith have by accident happened into company with some of those of the Phrygian Heresie who are called Martyrs they dissent from them and having avoided all communion with them are perfected by a glorious Martyrdom for they are unwilling to give their assent to the spirit of Montanus and his women and that this is true 't is manifest from what has been done in our times in the City Apamea scituate on the River Meander by Caius and Alexander of Eumonia who suffered Martyrdom CHAP. XVII Concerning Miltiades and the books he compiled IN the same book he makes mention of one Miltiades a writer who also wrote a book against the foresaid Heresie having therefore cited some words of those Hereticks he proceeds saying Having found all this in a certain book which they wrote in answer to a book of our brother Alcibiades's wherein he proves that a Prophet ought not to speak in an extasie of mind I epitomized them A little after this in the same book he enumerates the Prophets of the New Testament amongst whom he recounts one Ammias and Quadratus he says thus but a false Prophet in a false extasie whose concomitants are licentiousness and audaciousness takes his beginning indeed from a voluntary ignorance but ends as I have said in an involuntary madness of mind they shall not be able to show any of the Prophets either under the Old or New Testament who was inspired after this manner by such a spirit They shall not boast of Agabus nor of Judas nor of Silas nor of the daughters of Philip nor of Ammias in Philadelphia nor of Quadratus nor of many others which do not at all belong to them Again after some few words he says thus For if as they say Montanus's women succeeded in the gift of Prophecy after Quadratus and Ammias in Philadelphia let them show us who among them have been the successours of Montanus and his women For the Apostle is of opinion that the gift of Prophecy ought to continue in every Church untill the last Advent of our Lord. But they are unable to shew any Prophet although this is now the fourteenth year since the death of Maximilla Thus far he Now that Miltiades whom he mentions has left us other monuments of his diligence about the divine Scriptures both in the books he composed against the Gentiles and also in those against the Jews having prosecuted each subject particularly in two Volumes Moreover also he made an Apology for the Christian Philosophy which he profest and dedicated it to the Presidents of the Provinces in that Age. CHAP XVIII How Apollonius also confuted the Cataphrygians and whom he has made mention of APollonius also an Ecclesiastick writer imploying himself about a confutation of that called the Cataphrygian Heresie which in his time was prevalent in Phrygia composed a peculiar Volume against them wherein he does both word by word disprove the false Prophecies vented by them and also laies open the life and manners of the Founders of that Heresie shewing how they behaved themselves Hear what he says in these very words concerning Montanus But who is this new Doctor His works and doctrine doe demonstrate this is he who has taught a dissolution of marriages who has imposed Laws of fasting who has named Pepuza and Tymium little Cities of Phrygia Jerusalem being desirous to gather together their men from all parts who has constituted exactours of money who under the name of oblations has subtilly mask't his taking of gifts who gives stipends to those that Preach up his doctrine that so by stuffing of the paunch the doctrine he professes may thrive and prevail Thus much he says concerning Montanus Concerning his Prophetesses a little after these words he writes thus We have demonstrated therefore that these principal Prophetesses for the time they were filled with the Spirit forsook their husbands how falsly then doe they speak who term Prisca a virgin Then he goes on saying Does not the whole Scripture seem to you to prohibit a Prophet to receive gifts money When therefore I see a Prophetess receive Gold and silver and rich garments how can I choose but abhor her Again after some words he says this concerning one of those whom they call Confessours Moreover Themison who has covered himself with a specious pretext of avarice he who would not bear the sign of confession but rid himself of his bonds by a great sum of money when as upon that account he should in future have behaved himself submissively does notwithstanding boast himself to be a Martyr and has been so audacious as in imitation of the Apostle to write a general Epistle for the instruction of those who have behaved themselves more like true believers than he but does therein defend the Tenets of his own vain Doctrine and speaks impiously of the Lord his Apostles and holy Church Again he writes thus concerning others who amongst them have been honoured as Martyrs But that we may speak of no more let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts whom many of them pay a reverence to Whose robberies and his other audacious facts for which he has been punished we need not speak of since they may be seen in that place where the publick Registers are kept Which therefore of these two forgives the others sins Does the Prophet pardon the Martyrs robberies or does the Martyr forgive the Prophets avarice For when as the Lord has said Provide neither gold nor silver neither two coats these persons wholly on the contrary have committed heinous sins in possessing themselves of things that are forbidden For we will evidence that those which they call Prophets and Martyrs have extorted money not onely from the rich but also from the indigent from Orphans and Widdows And if they are confident of their innocency herein let them stay and decide the matter with us concerning these things that so if they shall be convinced for the future they may leave their viciousness For the fruits that is the deeds of a Prophet must be approved For a tree is known by its fruit That therefore those who are desirous may know the truth concerning Alexander judgment was past upon him at Ephesus by Aemilius Frontinus the Proconsul of Asia not for the name of Christ but the robberies he had audaciously committed being at that time an Apostate from Christ. Then after he had counterfeited a profession of the name of the Lord and deceived the faithfull brethren there he was dismist but his own Church where he was born admitted him not because he was
those who had been instructed by him became Martyrs THe first of them was the aforementioned Plutarchus whom when he was led to Execution he of whom the discourse is accompanied to the last hour of his life and again wanted little of being kill'd by the men of his own City as seeming the cause of Plutarchus's death But then also the providence of God preserv'd him Next to Plutarch the second of Origen's disciples that was a Martyr was Serenus Who by fire gave a triall of the faith which he had receiv'd Heraclides was made the third Martyr of the same School The fourth after him was Heron. Both which persons were beheaded the former of them while he was yet learning the Principles of Christianity the latter when he was newly Baptiz'd Besides these another Serenus different from the former is declared the fifth Champion of Piety who came out of this School Who 't is reported was punish'd with the loss of his head after a most patient sufferance of many Torments And of women Heraïs who as yet was learning the Principles of Christianity did as he himself somewhere says depart this life having received Baptism by fire CHAP. V. Concerning Potamiaena LEt Basilides be reckoned the seventh among these who lead the most renown'd Potamiaena to Execution concerning which woman even yet there is a famous report amongst the inhabitants of those Countries for that she combated many times with her lovers in defence of the chastity and virginity of her body for which she was famous for besides the vigour of her mind there flourisht in her a comliness of body who having suffer'd many things for her faith in Christ at last after grievous Torments and horrible to be related was together with her mother Marcella consumed by fire Moreover they say that the Judge whose name was Aquila after he had inflicted grievous stripes upon every part of her body threatned at last he would deliver her to the Gladiatours to abuse her body But she having considered of the matter some short time being asked what her determination was return'd they say such an answer as thereby she seem'd to speak some thing which was accounted impious amongst them Forthwith therefore she receiv'd the definitive sentence of the Judge and Basilides one of the Military Apparitors took and lead her to Execution but when the multitude endeavour'd to molest and reproach her with obscene words he prohibited them thrusting away them who reproach'd her shewing much commiseration and humanity towards her She taking in good part the mans commiseration shown towards her exhorts him to be of good courage for when she was gone hence she would entreat her Lord for him and within a little while she would make him a requital for what he had done for her When she had spoken these things they say she valiantly underwent death hot scalding pitch being leisurely and by little and little poured upon all the several members of her body from the sole of the foot to the crown of the head such was the combat fought by this famous virgin But not long after Basilides upon some occasion being desir'd by his fellow-soldiers to swear avouch'd t was not lawfull for him to swear at all for he was a Christian and he openly confess'd it at first they thought he onely spake in jest but when he constantly maintain'd it he is brought before the Judge and after he had made profession of his stedfastness before him he was put into bonds And when some of the brethren in the Lord came to him asking him what was the cause of this sudden and unexpected change he is reported to have said that Potamiaena three days after her Martyrdom stood by him in the night put a crown about his head and said she had entreated the Lord for him and had obtain'd her request And within a little while the Lord would take him upto himself After these things the brethren imparted to him the Seal of the Lord and the day after being famous for his testimony of the Lord he was beheaded they relate that many more throughout Alexandria came thick at that time to the doctrine of Christ to wit such as Potamiaena had appear'd to in their sleep and invited them to be converted to the Gospel But for these things let thus much suffice CHAP. VI. Concerning Clemens Alexandrinus CLemens who succeeded Pantaenus was Master of the Catechetick School at Alexandria till this time So that Origen when he was a boy was one of his Scholars Moreover this Clemens committing to writing the subject of that work of his entitled Stromateis in his first Volume explains the series of times and determines his computation at the death of Commodus So that it is plain those books were elaborated by him in the Reign of Severus the History of whose times this book of ours contains CHAP. VII Concerning Judas the Writer AT this time also liv'd Judas another Writer who commented upon the Seventy Weeks in Daniel and puts an end to his computation of the times at the tenth year of Severus's Reign His Opinion was that even at that time the coming of Antichrist which was so much talk'd of drew nigh So great a disturbance did the raising of the Persecution then against us cause in many mens minds CHAP. VIII Concerning the bold Act of Origen AT this time while Origen perform'd the Office of Chatechizing at Alexandria an act of an unripe and youthfull mind was committed by him but which withall contain'd a most manifest token of Continence and true faith for he taking these words some Eunuchs there are which have made themselves Eumuchs for the Kingdom of Heaven's sake in the more simple meaning unadvisedly like one of his juvenile years thinking it both his duty to fulfill our Saviours words and also considering that during his youthfull years he was to converse not onely with men but women about the things which appertain to God that he might exclude the Infidels from all suspition of obscene slanders his mind was full bent to perform really our Saviour's words taking great care that it might escape the knowledge of many of his familiars but 't was impossible for him although he was desirous to conceal such a fact But when Demetrius understood it as being then Governour of the Church there he both greatly admires him for his boldness and also having commended his alacrity of mind and sincerity of faith forthwith encourages and excites him to a more diligent imployment about the duty of Catechizing for such at this time was Demetrius's opinion of this act but no long time after when he saw Origen doe well and that he was famous and well reported of by all men being affected with the frailties of Mankind he endeavoured by letters sent to all the Bishops in the world to describe what was done as a most absurd action For the Bishops of Caesarea
Thus death fighting with the two forementioned weapons to wit the Pestilence and the Famine did in a short time destroy whole families In so much that you might have seen two or three dead bodies carried out of the same house together to the grave Such were the rewards of Maximin's arrogance and of the Decrees which the Cities issued out against us During these sad times all the Heathens had evident demonstrations of the care and piety of the Christians exhibited towards all men for only they amidst so many and great calamities on all sides in reality declared their true compassion and good nature some of them imployed themselves every day in taking care of and in burying the dead for vast numbers died whose funerals no body took care of Others gathered together into one body all those in the City who lay under the pressures of the Famine and distributed bread to them all So that when the fame of this action was divulged amongst all men they all glorified the God of the Christians and did acknowledge them to be pious and the only true worshippers of God being convinced sufficiently by their works Affaires being in this posture God the great and celestial defender of the Christians having by the aforesaid calamities manifested his wrath and indignation against all men because of their barbarous cruelties shown towards us did again restore to us the gracious and glorious splendour of his Providence darting forth upon us involved in the thickest darkness the most miraculous light of his peace and made it apparent to all men that God himself was always the Overseer and inspectour of our affaires who does sometimes indeed chastise and correct his people with the scourges of affliction but after sufficient chastisement he does again shew himself gracious and merciful to those that confide in him CHAP. IX Concerning the death of the Tyrants and what expressions they used before their deaths CONSTANTINE therefore who as we said before was an Emperour born of an Emperour the Pious son of a most Religious sober and prudent Father and Licinius who was next to him in Authority both honoured for their Wisdom and Piety two most Pious Emperours having been encouraged by God the supream King and Saviour of all men against two most impious Tyrants and engaging them in a lawful War God assisting them Maxentius was most miraculously vanquished at Rome by Constantine and Maximin the Eastern Tyrant not long surviving Maxentius dyed a most ignominious death being conquered by Licinius who had not yet done any extravagant action Moreover Constantine the former of these two who was the chiefest person both in respect of honour place and degree in the Empire took compassion upon those who were oppressed with Tyranny at Rome and having by prayers humbly called upon the God of Heaven and his Word Jesus Christ the Saviour of all men to be his helper he marcheth with his whole Army in vindication of the antient Liberties of the Romans Now Maxentius confiding more in his Magick devices than in the love and favour of his Subjects durst not so much as stir out of the City gates but with an innumerable host of Souldiers and with Ambushes he fortified all Places Towns and Cities whatsoever about Rome and within the compass of all Italy which were under the pressures of his Tyranny the Emperour Constantine depended upon divine assistance and having attacked the Tyrant's first second and third Battalion and with ease routed them all he made himself a passage through the greatest part of Italy and was now come up to the very gates of Rome But least he should be constrained to assault all the Romans for the Tyrant's sake only God himself drew the Tyrant as it were with cords a great way out of the Gates and did effectually confirm the truth of the miracles he wrought in times past against the wicked recorded in the everlasting monuments of the sacred Scriptures which though they are accounted fabulous by some and not credited are nevertheless believed by the faithful to all in general Believers as well as Infidels who saw this miracle we are about to relate For as God in the days of Moses and the old Religious Nation of the Hebrews overwhelmed the Chariots and forces of Pharaoh in the Sea and drowned his chosen Captaines in the Red Sea and covered them with the waves after the very same manner Maxentius with the Souldiers and guards that were about him were cast into the deep like a stone at such time as he fled before the divine power which did always assist Constantine's Armes and designed to pass a River that was in the way before him over which he laid a very artificial bridge made of Boats joyned together and so became instrumental to his own destruction Upon which account these words may be pertinently spoken concerning him He hath graven and digged up a pit and is fallen himself into the destruction that he hath made His travel shall come upon his own head and his wickedness shall fall on his own pate The joynings therefore of the bridge laid over the River being after this manner separated the passage began to sink and the Boats together with the men in them descended on a sudden to the bottom of the River Thus this most impious Tyrant in the first place and after him his Guards according to what was foretold in the sacred Scriptures sunk down like lead into the deep waters So that Constantine's Souldiers who at that time by divine assistance obtained the victory in such sort as the Israelites heretofore did who were lead by Moses that eminent servant of the Lord ought in all reason to have sung and repeated the same expressions though not in words exactly the same yet in reality that they heretofore did against that impious Tyrant Pharaoh after this manner Let us sing unto the Lord for he hath triumphed gloriously the horse and the rider hath he thrown into the Sea The Lord is my helper and defender he is become my salvation And again who i. like unto thee O Lord amongst the Gods who is like unto thee Glorious art thou amongst the Saints wonderful in glory working miracles When Constantine had in reality sung these Hymns and Songs like unto and of the same sort with these in praise of Almighty God Governour of all things and Authour of victory he entred Rome with all triumphant Pomp and Splendour and immediately the whole Senate those that were of the Equestrian Order and all the people of Rome together with their wives and children received him with a joy in their countenances which proceeded from their very hearts as a Redeemer a Saviour a publick Father and Benefactour and with acclamations and a gladness insatiable But he possessing a piety towards God that was naturally implanted on him was not in the least elevated in mind at these popular acclamations nor puffed up with these
honoured him highly and gave him attention as being really and truly a friend of God The Magi whose interest is great with the Persian King were incensed hereat For they were afraid least he should perswade the King to turn Christian. For Maruthas by his prayers had cured the King of a pain in his head wherewith he had been a long while troubled which the Magi could not cure him of Wherefore the Magi betake themselves to the inventing of a fraudulent design And whereas the Persians worship fire and the King was wont to adore a fire which was always burning in a certain house they hid a man under ground whom at such time as the King usually worshipped they ordered to speak to this effect that the King ought to be thrust out of doors for he had done impiously because he supposed a Priest of the Christians to be dear to God Isdigerdes for that was the Persian King's name having heard these words although he reverenced Maruthas notwithstanding had thoughts of sending him away But Maruthas a man truly acceptable to God was very earnest in putting up his prayers whereby he detected the fraud which the Magi had framed He addressed himself therefore to the King in these words Be not deluded O King But go into the house and when you shall hear the voice dig up the ground and you will discover the Fraud For the fire speaks not but the invention of men does this The King of the Persians is perswaded by Maruthas and goes into the little house again where fire is kept always burning And when he had heard the same voice again he ordered the place to be dug up where he that uttered the words which were supposed to be God's was found Therefore the King was highly incensed and gave order that the Tribe of the Magi should be decimated After this was done he spoke to Maruthas to build Churches wheresoever he pleased From that time the Christian Religion was propagated amongst the Persians Moreover Maruthas having then left Persia returned to Constantinople But not long after he was sent Embassadour again to the Persians And the Magi betook themselves to the invention of Plots and intreagues again to hinder his being admitted by the King For by a device they raised a most horrid stink in that place into which the King usually came and they calumniously accused the Christians as if they had caused it But when the King in regard he already had a suspicion of the Magi made a more exact scrutiny about the occasioners of this stink the Magi were found again to be the causes of this ill smell Wherefore he punished many of them again but he had a greater honour and esteem for Maruthas And he loved the Romans with whom he embraced a friendship Yea the King himself wanted but little of turning Christian after Maruthas together with Abdas the Bishop of Persia had shewed another Miracle For both these persons when they had fasted long and been earnest in prayers cast out a devill that vexed the Kings Son But Isdigerdes before he became a perfect Christian was prevented by death His Kingdom devolved to his Son Vararanes in whose time the League between the Romans and Persians was broken as we shall declare hereafter CHAP. IX Who were Bishops of Antioch and Rome at this time ABout the very same times Flavianus died at Antioch and was succeeded in that Bishoprick by Porphyrius After Porphyrius Alexander Presided over that Church At Rome Damasus having held that Bishoprick eighteen years was succeeded by Siricus After Siricius had Presided there fifteen years Anastasius governed that Church three years And after Anastasius Innocentius He was the first that began to persecute the Novatianists at Rome whom he deprived of many Churches CHAP. X. That Rome became subject to the Barbarians at that time and was destroyed by Alarichus AT that very time Rome hapned to be taken by the Barbarians For one Alarichus a Barbarian who had been an Allie of the Romans and had assisted the Emperour Theodosius in the War against the Tyrant Eugenius on which account he was honoured with Roman dignities could not bear his fortunate success He presumed not indeed to seize the Empire but retired from Constantinople and went into the Western parts Being arrived in Illyricum he laid all places desolate immediately The Thessalians resisted him in his march about the mouthes of the River Peneus from whence there is a passage over the mountain Pindus to Nicopolis a City of Epirus And coming to an engagement the Thessalians killed about three thousand of his Forces After this the Barbarians that were with him burnt and ruined what ever was in their way and in fine took Rome it self Which City they destroyed and burnt the greatest part of the admirable works and structures therein but they made plunder of the money and divided it amongst themselves They also forced many of the Senatorian Order to undergo various punishments and afterwards slew them Alarichus likewise in contempt to Empire proclaimed one Attalus Emperour Whom he ordered to go guarded like an Emperour one day and the next made him appear in a servile habit After he had done all this he fled being terrified with a Rumour as if the Emperour Theodosius had sent an Army to fight him Nor was this Rumour false For an Army did really come And he was unable to bear the same thereof but as I have said fled away 'T is reported that as he went to Rome he was met by a pious person that led a monastick life who advised him not to rejoyce in perpetrating so great and notorious mischiefs nor to delight in slaughter and bloud To whom Alarichus made this return I go not thither of my own accord But some thing does every day vex and disquiet me saying go to Rome and ruine that City Thus much concerning this person CHAP. XI Concerning the Bishops of Rome AFter Innocentius Zosimus was possest of the Churches at Rome for the space of two years After whom Bonifacius presided over that Church three years who was succeeded by Celestinus And this Celestinus deprived the Novatianists also at Rome of their Churches and forced their Bishop Rusticula to hold his Meetings in private and obscure houses For till this time the Novatianists flourished mightily at Rome had many Churches and assembled numerous congregations therein But envy impaired them also the Roman Bishoprick having like that of Alexandria surpassed the Sacerdotall degree and bounds and degenerated long before into a secular principality And for this reason the Roman Bishops would not permit even those who agreed with them in the faith peaceably and quietly to celebrate their meetings but took from them all they had only they praised them for their agreement in the faith Notwithstanding the Constantinopolitan Bishops were not thus affected For they not only permitted the Novatianists to have
need should require could manifestly prove the thing Which when Symeones had heard he assented saying that he carryed flesh about him which was a frail and mutable thing But when this matter came to be divulged amongst all persons and Symeones as it seemed was obnoxious to a great ignominy he withdrew himself and feigned that he was ashamed When therefore the woman's time of delivery was come and she sate in the usuall posture of women in Travail her Labour caused most acute many and intollerable pangs and brought the woman into the imminentest danger of her life But the Birth fell not in the least Symeones therefore being designedly come thither when he was requested by those present to go to Prayers he declared before them all that the woman should not be delivered untill she would confess who was the Father of the child in her womb Which when she had done and had named the true Father the Infant leap't forth immediately Truth it self doing as 't were the office of a Mid-wife The same person was one time observed to go into the house of a Strumpet and having shut to the door he and she continued alone for some time after this he opened the door again and ran away in great hast looking round least any one should see him whereby he much increased the suspicion In so much that the persons who had seen him brought forth the woman and enquired of her both what the meaning of Symeones's coming into her was and why he made so long a stay The woman swore that for three days before that because of her want of necessaries she had tasted of nothing but water only but that Symeones had brought victualls and meat and a vessell of Wine along with him and having shut the door had spread the Table and bad her go to supper and fill her self with provisions because she had been sufficiently afflicted with want of nourishment and she fetcht out the Remains of the victualls which Symeones had brought to her Further some small time before that Earthquake hapned which shook Phoenice Maritima wherein Berytus Byblus and Tripolis suffered more than other Cities the same Symeones holding a whip on high in his hand scourged most of the Columns in the Forum and cryed out Stand You must dance Because therefore nothing was done unadvisedly and without design by this man some persons present at his doing hereof took particular notice of those Columns which he passed by and did not scourge which Pillars fell not long after being ruined by the Earthquake Moreover he did very many other things the Relation whereof requires a peculiar Treatise CHAP. XXXV Concerning the Monk Thomas who in like manner feigned himself a Fool. THere was also at the same time one Thomas who followed the same course of life in Syria Coele This person went one time to Antioch to receive the annuall stipend allotted for the maintenance of his own Monastery For this annuall stipend was ordered to be paid out of the Revenues of the Antiochian Church Anastasius Oeconomus of the same Church in regard the said Thomas troubled him frequently gave him one day a box on the ear with his hand Whereat when the persons present with them were much offended Thomas said that neither he himself would receive any thing more of the annuall stipend nor should Anastasius pay any more Both which things came to pass Anastasius ending his life on the day following and Thomas being translated to an immortall life in the Hospitall of the Infirm at the Daphnensian Suburb whilst he was on his Return home They laid his dead Body in the Monuments of the Strangers But in regard when one or two had been buried after him Thomas's Body was still above them God showing a great Miracle even after his death for the other Bodies were removed and thrust down the Inhabitants admire this holy person and declare the thing to Ephraemius Then his Holy dead Body is removed to Antioch with a publick Festivity and a solemn pomp and is honourably buried in the Coemitary having at its translation caused the Pestilentiall distemper which then raged at Antioch to cease And the Inhabitants of Antioch do magnificently celebrate an anniversary Feast in honour of this Thomas till these our times But let us return to the proposed Series of our History CHAP. XXXVI Concerning the Patriarch Menas and concerning the Miracle which hapned then to the Boy of a certain Hebrew ANthimus having been ejected as I have said out of the Chair of the Imperial City Epiphanius succeeded in that Episcopate and after Epiphanius Menas in whose time hapned a Miracle highly worthy to be recorded There is an ancient usage at Constantinople that when a great quantity of the Holy parts of the immaculate Body of Christ our God are left remaining some young Boyes of their number who frequent the Grammar-Schools are sent for that they may eat them Which thing having hapned at that time the Son of a Glass-maker as to his oopinion a Jew was called amongst the other Boyes This child told his Parents who enquired the reason of his stay what had hapned and what he together with other boyes had tasted of His Father highly incensed and enraged snatcht up the boy immediately and threw him into the Furnace of coals wherein he usually formed Glass But his mother sought for her son and when she could not find him she went all about the City mourning and making great lamentation And on the third day after standing at the door of her husband's work-house she called her Son by his name weeping and tearing herself The Boy knowing his mother's voice answered her out of the Furnace Shee breaks open the doors goes in and sees her Son standing in the midst of the coals the fire having not touch't him in the least The child when afterwards asked in what manner he had continued un-hurt said that a woman cloathed in a purple garment came to him frequently gave him water quenched the coals that were near him and fed him as often as he was hungry Which passage having been brought to the hearing of Justinian he ordered the boy and his mother to be Baptised in the Laver of Regeneration and enrolled them amongst the Clergy but his father because he would not embrace the profession of Christianity was by the Emperour's order crucified in the Suburb Sycae as designing to have murdered his own son These things hapned in this manner CHAP. XXXVII Who were Bishops of the Greater Cities at that time AFter Menas Eutychius ascends the Episcopall Throne at Constantinople But at Jerusalem after Martyrius Salustius succeeds in that See and after him Helias After Helias Petrus and after Petrus Macarius whose Election the Emperour approved not of so that he was afterwards Ejected out of his own Chair For they affirmed that he asserted
the day was declining he said he saw with his own eyes the Trophy of the Cross in the heavens placed over the Sun made up of Light and an Inscription annexed to it containing these words BY THIS CONQUER And that at the sight thereof an amazement seized both him and all his Military Forces which followed him as he was making a Journey some whither and were spectatours of the Miracle CHAP. XXIX That God's Christ appeared to him in his sleep and ordered him to make use of a Standard made in the form of a Cross in his Wars MOreover he began to doubt with himself as he said what the meaning of this Apparition should be But whilst he was revolving it in his mind and very intent in his thoughts upon it on a sudden night came on At which time as he said the Christ of God appeared to him when asleep with that sign which had been shown him in the Heavens and ordered him to get a Standard made in imitation of that he had seen in the heaven which he should use as a salutary defence in his Engagements with his Enemies CHAP. XXX The making of that Standard framed in the fashion of a Cross. AS soon as it was day he arose and declared the whole secret to his friends Then he called together the Workers in Gold and pretious Stones in the midst of whom he himself sate and by discourse gave them a description of that Standard and ordered them to express its likeness in Gold and pretious Stones Which Standard we our selves also hapned sometime to have a sight of CHAP. XXXI A description of the Standard made in fushion of a Cross which the Romans do now term The Labarum IT was made in this form A very long Spear overlaid with Gold had a piece like a Sail-yard laid overthwart it framed in fashion of a Cross. Above on the very top of the Spear was sixt a Crown made up of pretious Stones and Gold In this Crown was the Symboll of the Salutary Appellation to wit two Letters representing the name of Christ which they denoted by the first Characters the letter Rho being cut thorow in its middle part Which two letters the Emperour was wont to wear in his Helmet though he embraced that usage in the times which succeeded these matters Further from the Cross-piece fixed athwart the Spear was hung a kind of a Flag to wit a purple cloth covered with a variety of pretious Stones joyned one with another which dazled mens eyes with the Rays of their Light and being interwoven with much Gold presented those that viewed it with an inexpressible kind of Beauty This Flag hung at the Cross-piece had a length exactly equall to its breadth But the upright Staff of the Spear from its Lowest part was extended to a very great length and in its upper part under the Trophy of the Cross at the very top of the Flag embroidered with a variety of colours it bore a Golden Picture of the Pious Emperour as far as his breast and a representation likewise of his children This salutary Standard the Emperour always made use of as a defence against the opposed Forces of all Enemies whatever and he gave order that other Standards made like to this should be carried at the head of all his Armies CHAP. XXXII That Constantine becoming a Catechumen read the Sacred Scriptures BUt these things were done a little afterwards But being then amazed at that wonderfull Vision after he had taken a resolution of worshipping no other God but him whom he had seen he sent for those persons that were skilled in the Mysteries of His Doctrine and enquired of them what that God was and what the Vision of that Sign meant They affirmed that he was God the only begotten Son of the one and only God but that that sign which had been shown him was the Symboll of immortality and the Trophy of that Victory which he when heretofore conversant on the earth had obtained over death They likewise taught him the causes of his Advent and expounded to him the accurate account of his Incarnation He gave them attention being desirous of information in those matters But he was taken up with an admiration of that appearance of God which had been exhibited to his sight And when he had compared that Celestial Vision with the interpretation given of it by the discourses of the Bishops he was strengthened in mind and became fully perswaded that the knowledge of these matters was delivered to him by the ministration of God himself From thence forward he resolved to apply himself to the reading of the Divine Books and having made those Prelates of God his Assessours was of opinion that that God whom he had seen was to be worshipped with all imaginable observancy After this being fortified with good hopes placed in Him he undertook to extinguish the fire of Tyrannick fury CHAP. XXXIII Concerning the adulteries committed by Maxentius at Rome FOr he who by Tyranny had possest himself of the Imperial City was arrived at that height of impiety and wickedness that no audacious fact no filthy and impure practises were omitted by him For he parted the Wives from their Husbands to whom they had been legally married and having debauch't them in a most dishonourable manner sent them back to their Husbands Nor did he in this wise insult over and abuse obscure persons and those of mean quality but even such as filled the eminentest places in the Roman Senate But although he vitiated almost infinite numbers of free women in a most shamefull manner yet could he in no wise satiate the immoderate and intemperate Lust of his own mind But after he began to sollicite Christian women He could by no arts of his own bring it about that he might enjoy their Embraces For they chose sooner to expose their lives to death than suffer their Bodies to be vitiated by him CHAP. XXXIV How the Praefect's Wife that she might preserve her chastity laid violent hands on her selfe ONe of these women wise to a personage of the Senatorian Order in that City who bore the Praefecture when she understood that those Guards which the Tyrant made use of as his Ministers in such wickednesses were standing before her house this woman was a Christian and knew that her Husband out of fear had given them order to take her and carry her away to the Tyrant having requested that a short space of time might be allowed her wherein she might adorn her body in her usuall dress she went in to her Chamber And being left alone she sheathed a Sword in her own Breast And expiring immediately hereupon she left her dead Body indeed to those that came to conduct her to the Tyrant But by this act of her's which resounds far more than any voice she has manifested to all men that now are and shall
ten Unites make up one Denarie But a Denarie or Decade is the Limit the Meta and the fixt and stated Boundary of Unites the Meta of the infinity of Numbers but the End that is the perfection of Unites Moreover the Ternarie joyned together with the Denarie and having performed the third period of ten Circuits produces that most natural Number the Number Thirty For that which in Unites is the Ternarie the same in Denaries is the Tricenarie or Thirtieth Number And this is the firm and certain Limit of that great Luminary which is the second from the Sun For the Course of the Moon from one conjunction with the Sun to the next compleats the Circle of a Month after which She again receives a Beginning of Birth as 't were and does again begin new Light and new Days being grac't with thirty Unites honoured with three Decades and beautified with ten Ternaries With the very same Graces is the Empire of Our Victor Augustus and Lord of the whole world adorned by the Bestower of all things that are good and enters upon a beginning of new blessings having hitherto accomplished the Tricennalian Festivities only but now from hence forward entring upon longer intervals of Times and espousing the hopes of future Blessings in the Celestial Kingdom Where not one only Sun but troops of innumerable Lights daunce about the Supream Emperour every one of which is far more Glorious than the Sun it self and do shine and glister with the splendour of those Rayes shot from that Eternal Fountaine of Light Where there is a life of the mind in the incorruptible Beauties of Goods where there is a life void of all grief and trouble where there is an enjoyment of temperate and most holy pleasure Time without Time a long and endless Aevum enlarged to Spaces bounded by no Term not any more distinguished by the intervals of dayes and months nor measured by the Circles of Years and the periods of Seasons and Times but sufficient for one life continued to an immensity Which is not enlightned by the Sun nor illustrated by the multitude of the Stars or Splendour of the Moon but has that Luminary it self God the Word the only-begotten Son of the Supream Emperour On which account the Divine Discourses of Mystick Theology do declare Him to be that Sun of Righteousness and a Light which far transcends all Lights We do firmly believe that the very same person does illustrate those most blessed Powers with the Rayes of Justice and the beams of Wisedom and that He does take the Souls of men adorned with true Piety not into the Circumference of Heaven but into His own Bosom and that he does really confirm and fulfill His own promises But the eye of Mortals hath not seen nor hath any ear heard neither can a mind cloathed with flesh be able to discern and look into those things which are prepared for them who have been adorned with Pâ—ety as likewise for You also Most Religious Emperour To whom alone of all persons that ever were God Himself the Supream Emperour of this Universe has granted this that You should cleanse and reform the Life of men To whom also He hath shown His own Salutary Sign by the power whereof having conquered Death He celebrated a Triumph over His Enemies Which Trophy of Victory and Amulet of Daemons when You had opposed against the Images of Errour You gained the Victory over all impious Enemies and Barbarians as also over the Daemons themselves who are another sort of Barbarians FOR Whereas there are in us two Substances conjoyned namely Soul and Body whereof the Latter is exposed to view but the other remaines invisible against both these two sorts of Enemies and Barbarians the one covertly the other openly have set themselves in array And the one of them opposes Bodies against Bodies but the other assaults man's naked Soul it self with all sorts of incorporeal Engines Farther those visible Barbarians like some savage Nomades in nothing different from wild-beasts make an attack upon the meek and gentle Flocks of Men ruine and depopulate Countries enslave Cities rush out of the Desert like fierce and furious Wolves and fall upon the inhabitants of Cities after which they destroy as many as they can But the invisible Enemies I mean the Soul-destroying Daemons who are far more fierce and cruel than all Barbarians flye about the Regions of this Air and by the Engines of mischievous Polytheisme had reduced all mankind under their power in so much that the true God was not by them any longer look't upon as God but they wandred up and down in manifold errour without any worship of the Deity For having procured for themselves Gods from I know not whence who have not any Being or Existence in any place whatever they wholly neglected and undervalued Him who is the only and the true God as if He were not Hence it was that the Generation of Bodies was by them reputed and worshipt as a God as also a contrary Deity hereto to wit the destruction and dissolution of Bodies And the former of these Gods in regard He was the Authour of Generation was honoured with the Rites of Venus But the Latter because He abounded with Riches and in Strength excelled Mankind was named Pluto and Orâ—â—â—â— For whereas the Men of that Age acknowledged no other life save that which takes its beginning from Generation therefore they asserted the Cause and Origine of that Life to be a God And whereas they believed Men not to exist any more after death they declared Death to be the Vanquisher of all and a Great God Then concluding that on account of that dissolution by death they were in no wiâ—e accountable hereafter for what was performed here they resolved upon living such a life as in effect was 〈◊〉 life perpetrating such facts as deserved to be punished with ten thousand deaths For they had not their minds taken up with the thoughts of God they expected not the Tribunals of the Divine judgment nor call'd to remembrance the Nature of their own Souls but acknowledging a subjection to one Cruel Patron Death and fully perswading themselves that the destruction of bodies effected by it was the dissolution and annihilation of the whole man they declared Death to be a great and a rich God and for that reason gave him the name of Pluto or Dis. Death therefore was to them a God and not he alone but whatever else they accounted valuable in comparison of Death namely those things which were conducive in order to the rendring their Lives pleasant and delicate For the pleasure of the Body was by them accounted a God nourishment was a God the growth of those things that produce nutriment a God the fruit of Trees a God Drunkenness and Luxury a God the desire of things Carnal a God the Pleasure of those
His hands by casting it into the fire and afterwards by pulling it out of the flames entire and unconsum'd in the very same manner the Word of God who confers life on all desirous to demonstrate that mortal instrument which He had made use of in order to the salvation of men to be superiour to Death and to render it a partaker of His own life and immortality underwent a most usefull and advantagious dispensation forsaking His Body during a very short time and surrendring up to Death that which was mortal that its own nature might hereby be proved then soon after rescuing it from Death again in order to the manifestation of His Divine Power by which power He made it apparent that that Eternal Life which He had promised was superiour to all the force of Death Now the reason of this thing is evident and perspicuous For whereas it was altogether necessary for His disciples that with their own eyes they should see a manifest and undoubted Reparation of life after death in which life He had taught them to place their Hopes in regard His design was to render them Contemners and Vanquishers of death not without reason it was that He would have them behold this with their own eyes For it behoved such persons who were about entring upon a pious Course of life by the clearest view to behold and imbibe this first and most necessary Lesson of all and much more those who were forthwith to Preach Him thoroughout the whole world and to declare to all men the knowledge of God the foundation of which knowledge had before been laid by Him amongst all Nations Which persons ought to rely and ground upon the firmest and most undoubted perswasion of a life after death to the end that without any fear or dread of Death they might with alacrity undertake the Combat against the errour of the Nations who worship many Gods For unless they had learnt to dispise Death they would never have been provided against those perils they were to undergo Wherefore when as 't was requisite He would arm them against the power of Death He did not deliver them a Precept in naked words and bare expressions nor as the usage of men is did He compose an Oration concerning the immortality of the soul made up of Perswasives and Probabilities but really and actually shewed them the Trophies erected against Death This then was the first and most Cogent reason of Our Saviour's engagement with Death For He shewed His disciples that death which is formidable to all was nothing and by a clear view rendred them eye-witnesses of that Life promised by Him which very life He made the First-Fruits of our common hope and of a future life and immortality with God A second reason of His Resurrection was the demonstration of that Divine Power which had dwelt in His Body For in regard men had heretofore deified mortal persons who had been vanquished by Death and had usually termed them Heroes and Gods whom Death had subdued on this very account the most Compassionate Word of God did even here manifest who He was shewing men that His own nature was above Death And He not only raised His Mortal Body after 't was separated from His Soul to a second Life but proposed that Trophy of immortality which by His conquest of Death He had erected to be viewed by all and in His very death taught that He alone was to be acknowledged the true God who had been crown'd with the Rewards of Victory over Death I could also assign you a third reason of Our Lord's death He was a Sacred Victim offered up for the whole Race of mankind to God the Supream King of the Universe A Victim sacrificed instead of the Flock of men a Victim which routed and destroyed the Errour of Diabolical Superstition For after that one Victim ad eximious sacrifice namely the most Holy Body of Our Saviour was slain for mankind and offered up as the Substitute to ransome the Life of all Nations who being before bound by the impiety of Diabolical Errour stood convict of Treason as 't were thenceforward all the power of impure and profane Daemons became extinct and all manner of terrestrial and fraudulent Errour was forthwith weakened dissolv'd and confuted The Salutary Sacrifice therefore taken from among men namely the very Body of the Divine Word was sacrificed in place of the whole Flock of men And this was the Victim delivered unto death concerning which mention is made in the Expressions of the Sacred Scriptures which are sometimes worded in this manner Behold the Lamb of God which taketh away the sin of the world sometimes they run thus as a sheep He was led to the slaughter and as a Lamb before His Shearer He was dumb And they likewise tell us the reason by adding these words He bears our sins and is tortured with pain for us and we esteemed Him to be in labour and in stripes and in affliction But He was wounded for our sins and He was bruised by reason of our iniquities The chastisement of our peace was upon Him with His stripes we are healed All we like sheep have gone astray every one has wandered in His own way and the Lord hath delivered Him for our sins For these reasons therefore the Humane Instrument of God the Word was sacrificed But this Great High-Priest consecrated to God the Chief Governour and Supream King being something else besides a Victim namely The Word of God The Power of God and The Wisdom of God soon recalled His mortal Body from death and presented it to His Father as the First-fruits of Our common Salvation having erected this for all mankind as the Trophy of that Victory which He had gain'd over Death and over the Army of Daemons and made it the final Abolishment of those humane Victims which of old had been usually offered in sacrifice BUT whereas these things are thus 't is now seasonable we should come to the demonstrations if indeed the truth of these matters has any need of demonstration and if it be indeed necessary to produce testimonies in confirmation of deeds that are manifest and evident Take therefore these demonstrations having first prepared your ears in order to a candid hearing of our discourse All Nations upon the Earth were heretofore divided and the whole Race of men was minc't into Provinces into various dominions over each Nation and place into Tyrannies and manifold Principalities On which account fights and continued Wars Depopulations and Captivities as well in the Countries as Cities never left them Hence the numerous Subjects of Histories Adulteries and Rapes of women hence the calamitous destruction of Troy and those Tragedies of the Ancients whereof mention is made amongst all men The Causes of which calamities should any one ascribe to their errour in
Praetorium i. e. before the palace of the President For those prisoners stood before his Palace waiting until the President before whom they were to be brought came forth to the tribunal This rendition is confirmed by the following words Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flexures of their feet that 's the import of the Greek Valesius renders it pedum juncturâ— the joynts of their feet c See the following chapter from whence we are informed that those who were condemned to such combats were delivered to the Procurators of Caesar who caused them to practise and exercise daily that so at last they might be fit to engage in a combat Vales. â—rbanus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heretofore must be referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived not to the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had its appellation as Christophorson thought who renders this place thus in loco Porphyrite appellato qui jam anteâ— ex venâ— lapidis quâ— ibi nascitur nomen dâ—xerat i. e. in a place called Porphyrites which had before gotten its name from a vein of stone which is there dug out Vales. b He means as I judge the Procuratours of the company of the Gladiatours and of the morning Exercises of whom there is frequent mention in the old Inscriptions For the Gladiatours that were maintained by stipends paid out of the Imperial Exchequer were committed to their care and they gave them their allowances out of the Treasury Vales. c Christophorson supposed these persons to be Priests and Deacons who had convened the people to hear the sacred Scriptures read which at that time they were compelled to do in private houses For their Churches and Oratories being then demolished the Christians had only private-houses to Assemble themselves in Vales. * That is having acknowledged her self to be a Christian. d He means the Frankincense c. Vales. e This Virgins name is wanting here But we will supply this defect from the Grecian Menology where this passage occurs at the 15 th of July on the same day the Holy Martyrs Valentina and Thea which were Egyptians being brought to the City Dio Caesarea before Firmilianus the Judge made confession of Christs Name who is our God after which their left feet being burnt and their right eyes pulled out they were killed with a sword and their bodies burnt But this account disagrees with our Eusebius's relation here For he says the one was born at Gaza the other at Caesarea and he makes no mention of the burning of their feet or of the pulling out their right eyes Vales. f In the Fuk. Savil M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nevertheless he made himself ready the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as the usual manner was c. which reading in my judgment is not to be despised Mention is made of this Paul's Martyrdom in the Menology at the fifteenth of July Vales. * The Devil a I judge he means the Praefect of the Praetorium for at that time they took care of Military matters Indeed Eusebius's following words are a sufficient evidence that the Praefect of the Praetorium is meant here for he speaks of the injunctions and publick orders given to the Curators Magistrates and Tabularii of every City which Orders were issued out by the Praefect of the Praetorium only as might be made appear from several places See Book 9. Chap. 1. 9. where Eusebius speaks of Sabinus Praefect of the Praetorium to Maximin * See Book Chap. 11. note b. b These Officers had in their custody the publick Tables or Rolls of the Cities and look't after the accounts of the Tribute They were first called Numerarii afterwards Valens made a Law that they should be called Tabularii See Valesius's notes on Amm. Marcell Book 28. pag. 348. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Robert Stephens's Copy in the Maz. Med. Fuk. and Savill M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contained an Order that c. which is the better reading for Eusebius here relates the Contents of Maximin's Edict Vales. d Eusebius notes this as a thing new and unusual not that he designed to praise Firmilianus the Presidents clemency because he did not torture the Martyrs but he would hereby shew the precipitancy and rage of the man in regard he commanded the Martyrs who had provoked and confuted him should be immediately led away to be put to death without sufferring any tortures before their execution as the common usage was For the Roman Judges did usually torture the Christian Martyrs before they dispatch't them to the end those valiant Champions might not finish their lives by too easie a death Nor was this usually done to the Martyrs only but generally as often as any hainous offenders were brought to examination they were first tortured And although the guilty person confes't the fact yet did not the Judge presently order him to be releas't from his tortures but continued to inquire out the consequences for example how often he had done the fact with what weapons and in what places then he questioned him about his companions and accomplices See Tertullian in his book Ad Nationes and in his Apologetick chap. 2. Vales. e In the Greeks Menology this man is called Antonius where besides Zebinas and Germanus there is a fourth companion of theirs named to wit Nicephorus For the 12 th day of November this passage occurs the birth-day of the holy Martyrs Antonius and his fellows who were put to death in the times of Maximinus Antonius was an old man Nicephorus Zebinas and Germanus were in the flower of their age They were taken at Caesarea and after they had boldly confessed Christ were slain Here you see the Authour of the Menology has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old man not a Presbyter Vales. f In the Greek Menology she is called Manatho Vales. g Eusebius means a little Mitre of purple-coloured-wool which was the badge of profes't Virginity as Optatus informs us in his sixth book Vales. * The President a In the Greek this mans name is Promus but I suppose it should be Probus For I never met with such a proper name as Promus This mistake arose from hence in ancient M. SS Beta is usually written like My. In the Fuk. and Savil M. SS 't is Probus Vales. b Mention is made of this person in the Greek Menea at the 14 th of October although Eusebius says he suffered on the 3 d of the Ides of January In the Meneum he is called Auselamus But in the Menology Anselamus is by a mistake put for Auselamus or Abseldmus the import of the passage there is this On the same day is the commemoration of the holy Martyr Petrus Anselamus of Eleutheropolis who being in the flower of his age and of a vigorous mind behaved himself most admirably in the conflicts he underwent for Religion
prefer far before the Vulgar one Vales. * Line or Procedure a In Nicephorus book 17 chapt 35 he is called Bonossus This is he whom Anastasius Bibliothecarius and the other Authours who have written concerning the Lives of the Bishops of Rome do term Benedictus Baronius thinks he had the Surname of Bonosus Vales. b Christophorson understood these words so as if Evagrius would have said that in the times of Johannes Bishop of Jerusalem no tumuit had been raised in the Church But to me Evagrius seems to mean another thing to wit that during that whole time wherein those Prelates here named by Evagrius sate there had been no tumult in the Church Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus book 18 chap. 3 thought that by these words was meant the third year of Tiberius Augustus's Empire The same was the Sentiment also of Christophorson and Musculus as may be gathered from their Renditions But in my judgment Evagrius seems to mean here the year of Tiberius's Caesarean Dignity For in the first place the words themselves do sufficiently show that Then secondly Evagrius has not yet related Justinus Junior's death nor the Coronation of Tiberius For he speaks of these hereafter in the nineteenth chapter of this book Wherefore those things related in this chapter hapned whilst Justinus Junior was yet alive Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the very as 't is in the Tellerian M. S or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Nicephorus Vales. * Occasion c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begin to relate I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come for so Graecians are wont to speak In the Tellerian M. S. I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come to give a relation of Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the excellent Flotine Manuscript I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ordinary rank and one of the Sedentary Mechanicks The same is the reading in Nicephorus Further 't is strange that three Translatours should have been mistaken in the rendition of one word For Johannes Langus renders it thus Erat Theopoli Anatolius quidam ex plebeis ille quidem ignavis unus There was at Theopolis one Anatolius a person of the ordinary rank and one of the slothfull Musculus translates it in this manner Unus ex multis illis qui vitam delicatè instituunt One of those many who lead a delicate life Christophorson's Version runs thus Anatolius vir quidam plebeius primùm mollis Anatolius a man at first a plebeian and effeminate or soft Which interpretation they seem to have drawn from Suidas and the Authour of the Etymologicon who expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and effeminate But this term signifies something else here as is concluded from the preceding term Wherefore I doubt not but by this word Evagrius means the Artifices Sellularii Sedentary Mechanicks which the Greeks also term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason to wit because they do their work sitting So Julius Pollux book 7 chap. 1 and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly that he might confer with him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged which crept in here from the foregoing line Vales. †Or Bought off * Or Was a partaker of that design c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had perswaded as the reading is in Nicephorus Vales. ‖ Or Intermixt d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned her face quite backward And so Nicephorus read who has exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned her selfe quite away from him Whence it appears that Nicephorus put a Comma before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which punctation I do rather approve of Vales. In Robert Stephens's Edition this passage is worded and pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But she both abominating this impious person and perfectly reproving the Wretch hatefull to God turned backward * Or Subjected †Viz. Anatolius's Accomplices * Given-out or executed e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Curator of the Imperial Houses For the Houses of the Emperours as well those in the Imperial City as them in the Suburbs had their Curatores who look't after their Revenue And this dignity was not the meanest for the persons who bore it had the Titles of Most Glorious and Most Magnificent as I have remarked before at the third chapter of this book They seem also to have had a Jurisdiction as Agathias shews in his Fifth Book speaking concerning one Anatolius an Ex-consul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A person that had both been honoured with the Lignity of the Consuls and besides had obtained an Office which was to take care of and to look after the Houses and possessions of the Emperour Those Officers are by the Romans termed Curatores The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office in this passage of Agathias though Vulcanius has omitted it in his Version is in no wise superfluous but it imports an Office of a Magistrate or a Jurisdiction Besides that purple Ribband or Garland and the Tables which the same Anatolius was wont to affixe to the Houses of private persons that he might challenge them for the Treasury as Agathias subjoyns in his following words do manifestly enough declare that Anatolius had a Jurisdiction as Curator of the Imperial Houses 'T is certain the Constitution of the Emperour Tiberius concerning the Divine Houses doth plainly attest that those Curatores had Jurisdiction For in that Constitution Tiberius does make an express establishment that an Actor who shall prefer a Plaint or Sue Process against a Cartularius or a Conductor or a Colonus of an Imperial House concerning any matter belonging to an House of the Emperour may if he will come to an hearing before the Most Glorious and Most Magnificent Curator But if he suspects him he may prosecute his Cause before any other Judge who shall have been put into Commission by the Emperour But the Emperour Tiberius in that Law prohibites the Curatores from fixing Tables or Fiscall Titles on the Houses of private persons and from Sealing them For the Curatores were wont to sell such Titles as these to the meaner sort and to exact something of them for their Patronage and Protection as Tiberius does there shew Moreover these Houses and the Conductores Hirers of them enjoyed many priviledges and immunities as may be seen in the Theodosian Code Tit. de privilegiis domus Augustae and in the fore-mentioned Constitution of Tiberius Vales. a Yea Tiberius whilst Justinus as yet survived created
Marcellinus attests in his 27 th Book where he speaks concerning Damasus and Ursinus Gregory Nazianzen also in the Funerall Oration he wrote concerning the praises of Basilius says that he whilst he was Bishop of Caesarea was clad in a mean Cloak which he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets this place is supplied in the margin in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was pleased to behold God honoured in each person But the reading is shorter in the Fuketian and Savil. Manuscripts thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was pleased or thought good to look upon God himself Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for this Reason Vales. * Or Rich. †Or Assistances ‖ Or Chappell 's or Vestries of the Church a In the King 's and Fuketian M. SS and in the old Sheets the Chapter begins at these words Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means the Heathens who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Church And this is confirmed from the following Chapter where his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such was his behaviour towards all persons in generall But his c. The like expression we meet with in Book 2 at the close of the 21 and beginning of the 22 chapters Vales. * Or Life †Or Wanting Father and Mother c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it ill nuptas married for not those that are married but them who are marrying bring a Portion to their Husbands The same Christophorson has committed the like mistake in rendring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead as we have noted at Euseb. Eccles. Hist. book 10. chap. 8. note c. Vales. d In the King's Manuscript at the side of these words this mark is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mark seems to me to denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an elegant expression or place Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Valesius renders thus ac cum caelesti solis Jubare quodammodo exoriens and rising in a manner with a celestial beam of the Sun e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius uses this term to signifie benignity or beneficence So he has also used this word in the tenth book of his Hist. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Eusebius does not term them faithfull who were true-hearted and well-affected towards the Emperour as the Translatours thought but he styles the Christians so For Constantine in regard he was a most Religious Emperour when ever he was present at the Councills of Bishops was wont to send off all his Guards and took with him only those of his Courtiers who had been instructed in the mysteries of the Christian Faith Vales. * That is The Donatists a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperated against them Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against him as the reading is in the King 's and Fuketian Manuscripts which emendation I found written also in Moraeus's Copy In the old Sheets likewise 't is mended in the same hand Vales. b He means the Donatists of whose boldness and insolence many passages occur in Optatus and Augustinus Concerning the beginning and progress of which Schism throughout Africa we have made many remarks not taken notice of by others and have designedly placed them at the close of these notes Vales. See Valesius's notes on Eusebius pag. 289 c. c In the Kings Sheets this place is thus supplied in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some wicked devil as 't is likely which is more elegant Vales. d Eusebius makes use of too soft a term For those things which were then done by the Donatists in Africa were such as not to deserve laughter but anintadversion rather For both the sanctity of Religion and the authority likewise of the Emperour himself were most insolently trampled on by those persons But perhaps Eusebius at this place meant only those matters which had a reference to the contempt of the Imperial Majesty For Constantine could dissemble those things and might think them worthy of laughter rather than trouble of mind But he was resolved most severely to revenge what those Donatists did against God and the observancy of the Catholick Law and on that design determined to pass over into Africk as he himself writes in his Letter to Celsus Vicar of Africa Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before these words is to be set an Astorisk For some words are wanting which in my judgment may be supplied in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which we have express in our Version Christophorson and S r Henry Savil made good this place otherwise In the Kings Sheets this place is thus made up in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that he would in no wise inflict punishment on the fury of mad-men But the words immediately following do reject this conjecture In the Fuketian Manuscript this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same also is the reading in Turnebus's and S r Henry Savils Copy But this reading seems to me to have issued from the conjecture of the Transcriber Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made an invulnerable provision for his Churches Although this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fitly made out concerning Constantine whose mind could never be exulcerated and provok't by the madness of the Donatists and other Hereticks of the same stamp yet at this place I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in my judgment it cannot well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made an invulnerable Provision But on the contrary the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be used most elegantly that is he made an indefatigable Provision c. So in book 2. chap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he exercised a sleepless or watchfull care over the publick Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather the mildest as 't is in the King 's and Fuk. Manuscripts Vales. a He means Maximianus Herculius For he had obtained the 2 d place in the Empire and when he had framed Plots against Constantine being detected he ended his life with an halter Besides the following words wherein Eusebius tells us his Pictures and Statues were thrown down and defaced do evidently shew that Maximianus Herculius is meant here Which if true Eusebius hath committed a most foul mistake here in relating Herculius's death after the Victory over Maxentius when as 't is certain that Maximianus Herculius ended his life two years before the defeat and destruction of Maxentius on the year of Christ 310. But who can believe that Eusebius who was contemporary with these times could have been guilty of so great a mistake Besides the Title of this chapter gives us the name not of Maximianus but of Maximinus
Nam cum duae rationes abâ—undi ex hâc vit â sibi reliquae essent For whereas two reasons of departing out of this Life were remaining to Him As if in the Greek the reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius's meaning therefore is this whereas the one of two things was of necessity to be done by Christ in the close of His Life namely that He should either yield up His Body to be wholly consumed by death or else should declare Himself to be superiour to death c. You see how different this meaning is from that of the Translatour For Christ had not a twofold reason for departing out of this life but one only namely Death For as the Poet says Omnes una manet mors one Death awaits all persons But in death one of these two things remained to be performed by Christ that he should either wholly submit to death and deliver up His Body to it as some rich Spoyles or else should shew Himself to be above Death and should rescue His Body as a prey out of the jaws of Death Besides Eusebius has shown a little before that death was necessarily to have been undergone by Christ. For had He been minded to withdraw His Body privately and as 't were by stealth out of this life without doubt all persons would have believed Him to have been a Ghost or Apparition not a true and real man He produces other reasons also whereby He may confirm this Which when He had set forth at length He concludes in this manner On account of all these reasons says He in as much as 't was wholly necessary that His Body should have an end befitting God allotted to it Christ thus dispenc'd His own death The one of these two things was to be done by Him in the end of this His Life as I have said already And these words hang together excellently well But the Translatour's exposition differs widely from Eusebius's meaning in regard Eusebius would demonstrate that a single not a double reason for departing out of this life was left remaining to Christ. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should chuse to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as of a Play make a most reproachfull Catastrophe or calamitous conclusion of His whole Life Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to darken as 't is in the Fuketian Copy Vales. * Or With the greatest decency †Or Heard h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something must of necessity be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Vessel that can't be burnt 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Christophorson read A little after in the Fuketian Manuscript 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulling it out of the flames entire and unconsum'd not as the reading is in the Geneva-Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Gain a belief of the Miracle so Valesius i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken by Eusebius for the death or passion of Christ. So he has said above in this chapter concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I say His death is in this manner dispenc't and ordered See what I have noted at the First Book of his Eccles. Histor. Chap. 1. Note b. 'T is certain Epiphanius calls the Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the worship of the Lord's Passion Vales. k These words must be helpt by a favourable interpretation For Christ left not His own Body during the least moment of time In regard as 't is wont commonly to be said that which he had once assumed he never parted with But He suffered His own Body to be for some time destitute of the Company of His Soul Presently in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I would rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surrendring up to death that which was mortal Vales. l For Christ rising from the dead plainly declared that eternal life which He had preacht to all men to be superiour to every death And this the Translatour understood not who though his Version be otherwise elegant enough yet frequently wanders from the true sense in so much that in this particular the Version of this Panegyrick may seem far meaner than the Translation of the Ecclesiastick History Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it behoved Which reading the Translatour seems to have followed Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Eusebius says namely that Christ before He dyed had sprinkled some seeds of the knowledge of God amongst the Nations may be understood two ways For either He means the seeds which were by nature put into mens minds whereby they are instructed in the knowledge of God or else He means the preaching of Christ who when conversant on earth had declared the worship of the true God not only to the Jews but to the Gentiles also Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perswasion whereas nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be more frequently used to signifie the greater Cable of a Ship In the same sense with that here he has made use of this word in his Book concerning the Martyrs of Palestine Chap. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and most evident instance to perswade me to believe Clemens Alexandrinus uses the same word frequently Chrysostome in Hom. 1. On the Epistle to the Ephesians notes that this is a common but homely term whereby is meant a certain vehemency and eagerness of will his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c against the Errour c. A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing them the Trophies The Fuketian Copy confirms both Emendations Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is not a little difficult For how can what Eusebius says be understood that that life namely which Christ has promised is the first-fruits of a future Life with God Questionless by the Life promised to us by Christ Eusebius means the Resurrection which is as 't were the Entrance and Beginning of that eternal Life with God Or rather he means the Resurrection of Christ's Body which was the first-fruits and pledge as 't were of our hope and Resurrection as Eusebius tells us in the close of this Chapter Vales. * Or Himself †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius De Satisfac Christi Chap. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An elegant term taken from the secretest mysteries of Magicians and Conjurers who asserted that men were to be sacrificed to the end the life of others might be redeemed So Antinous was