are wanting in the Maz. and Fuk. M. SS They are in the Kings M. S. And in the Med. M. S. they are written at the margin here in the same hand in which that M. S. is written Moreover although Eusebius here says he before related that Maximianus Herculius re-assumed the Imperial dignity yet hitherto I cannot find the place where Eusebius has said this Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expression here is to be understood in the same sense with that we explained a little before in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that was deisied See note i. in this thirteenth chapter Vales. * To Maximianus a Aurelius Victor in the life of Maxentius says the same adeo saevus uti praetorianis caedem vulgi quondam annuerit he was so cruel that one time he connived at his Guards for killing the common people Constantine having vanquished Maxentius did quite put down the Praetorian Cohorts i. e. those Souldiers whose office it was to guard the Emperours body upon pretence of this slaughter here mentioned they made among the common people but in reality that they should not attempt any alterations in the government nor make Emperours as they had done Maxentius whom they proclaimed Augustus Moreover Zosimus tells the same story here mentioned by our Eusebius but a little otherwise For he relates that when the temple of the God Genius at Rome was accidentally fired and the people flockt together to quench the fire a Souldier who derided this God of the Gentiles was killed by the common people upon which there immediately happened so great an uproar amongst the Souldiers that the whole City had been destroyed had not Maxentius intervened Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So our Authour words it in the Greek They were called Sâ—cerdotes i. e. chief Priests by the Gentiles who had the Temples of a whole Province under their care but the Flamines the Priests were those who in every Town and City took care of the performance of their Religious Rites See Valesius's notes on Amm. Marcellinus Book 28. pag. 375. Moreover Maximinus must not be supposed to have been the first that instituted these chief Priests of the Provinces for there were such Priests long before his time But Maximinus increased their honour and allowed them a guard i. e. Lictors and Apparitors thâ—se chief Priests of the Provinces were made out of the body of the Curiales i. e. those that were of the Court or Senate in every City see Valesius's notes on Amm. Marcell B. 28. p. 374. who had before born all publick Offices and discharged them worthily This place of high Priest of a Province was accounted so honourable that he that bore it took place of the Magistrates or Duumviri See the Gesta purgat Caeciliani B. 9. chap. 4. These high Priests had the power of entring into the secretum of the Judges and of being assessours with them as appears from the Acts of Theodorus the Martyr at November 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus translates it Statutis Laws Christophorson mandaâ—is commands Valesius indictionibus imposts or taxes Our Eusebius uses the same term at chap. 8. B. 10. Where speaking of Licinius he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he invented several sorts of Taxes against his Subjects See book 10. chap. 8. note d. d See Eusebius's oration concerning the praises of Constantine c. 7. where this passage is repeated almost in the same words Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the Greek Valesius renders it Clavorum suffixiones the being fastned with nails perhaps our Authour means crucifixion e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the expression in the Greek Some words seem to be wanting which may be thus supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having requested a short space of time for a recess Eusebius used the same phrase before when he spake of the Antiochian woman who with the two Virgins leapt into the River Vales. f At the margin of the Maz. and Savill M. SS I found this Scholion written for the explication of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. How does this man admire those women who were the authours of their own deaths And yes the Judgment of the Church is not to record them amongst the number of the Martyrs who have been their own executioners For 't is an argument of fear rather than courage by death to prevent the dread of punishment But the Church looks upon those as Martyrs who suppose nothing to be dreadfull upon account of the confession of Christ but with alacrity suffer all tortures that a Tyrannick and devilish subtilty can produce against them The Authour of this Scholion has made a true remark to wit that the Church approves not of self-murder when men out of a fear of death or through desperation lay violent hands on themselves But as often as they are dâ—iven to do that by the instinct of the divine spirit which â—arely happens then the Church approves and admires that act but proposes it not for imitation See what S t Augustine thought concerning this matter in his first Book De civitate Dei chap. 26. Vales. a The persecution began in the year of Christ 303 when Diocletian was in his 8 th an Maximian in his 7 th consulate It ended in the year of Christ 312 then when Constantine having conquered Maxentius sent letters to Maximinus Emperour of the East to procure liberty for the Christians as our Eusebius relates in Book 9. Therefore the persecution lasted ten years as 't is here affirmed And so the years are noted in the M. S. copies of Eusebius's Chronicon as Pontacus has observed Epiphanius therefore is mistaken who in his Book De ponder Mensur says this persecution lasted twelve years See the following chapter where our Authour relates that the persecution ceased on the tenth year Vales. a At these words we began the 16 th chapter agreable to the Maz and Fuk M. SS But in the Med M. S. which Rob. Stephens followed in the distinction of the chapters there is no new chapter began here Vales. b He means Maximianus Galerius as 't is apparent from the following words for he was the Authour of the persecution raised against the Christians Rufinus in the 1â— th chapter of this book speaks thus concerning Gâ—lerius Ille verò qui â—i secundus â—n honore postmâ—dum etiam in primis successor â—uit qui in centor ac â—ignifâ—r nostra persecutionis extiterat c. i. e. But he who was the next in honour to him afterwards succeeded him in the first and chiefest place who also was the incendiary and first beginner of our persecution c. Cedrenus attests the same Vales. * Matth. 18. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means his genitals which Victor in his Epitomo does confirm Galerius Maximianus says he consumptis genitalibus defecit d The phrase in the Greek is 〈◊〉 〈◊〉
CHAP. IV. How after the death of Tiberius Caius made Agrippa King over the Jews and punished Herod with perpetual Banishment BUt Tiberius having Reigned about two and twenty years died Caius succeeding him in the Empire presently gave Agrippa the Kingdom of Judea and made him King over the Tetrarchies both of Phillip and Lysanias Besides not long after he gave him Herods Tetrarchy also having condemned Herod to perpetual banishment being together with Herodias his Wife deservedly punished for divers enormities This was the Herod that was present at our Saviours Passion Josephus is a witness of these things also Moreover in this Emperours time Philo flourished a man highly esteemed of for his Learning by many not onely among us but also among forreigners He was indeed by Original extract an Hebrew inferiour to none of those that were illustrious in dignitie at Alexandria Moreover what and how great pains he bestowed about divine matters and in the learning of his own Nation it is to all evidently manifest Besides how excellent he was at Philosophy and Humane Learning it is needless to relate for he is said to have excelled all of his own time in the Platonick and Pythagorean Philosophy which he much affected CHAP. V. How Philo went on an Embassage to Caius upon the Jews Account MOreover this man comprized in five Books the calamities that befell the Jews in Caius his Reign wherein he sets forth both the madness of Caius Proclaiming himself to be god and also his insolent carriage in his Government in innumerable instances likewise the distresses the Jews underwent in his Reign and declares how himself went Embassadour to Rome upon the account of his Countrey-men that dwelt at Alexandria and how that reasoning before Caius for the Laws and customes of his own nation he obtained nothing besides laughter and reproaches and narrowly escaped the danger of being put to death Josephus mentions all this in his eighteenth Book of Antiquities writing thus much word for word Moreover there happening a sedition at Alexandria among the Jews that dwelt there and the Greeks three of each faction were sent Embassadours to Caius Now Apion was one of the Alexandrian's Embassadours who railed bitterly against the Jews laying many things to their charge and amongst the rest that they neglected to worship Caesar For when all the subjects of the Roman Empire built Temples and Altars to Caius and at all points worshipped him as they did their gods the Jews onely said he accounted it a vile thing to errect Statues to him and to swear by his name When Apion had urged these and many other vehement accusations against them whereby he hoped as it was likely to incense Caius Philo chief of the Jewish Embassy a man every way famous brother to Alexander Alabarchus and not unskilfull in Philosophie was able and ready with an Apologie to answer his Accusations But Caius forbad him commanding him to depart immediately from his presence And the Emperour was so highly incensed that none doubted but he would most severely punish the Jews But Philo being much reviled went out and as they say spake to the Jews that were about him to be of good courage for although Caius was angry with them yet he had now really rendred God his Adversarie Thus much Josephus relates And Philo himself in the account which he wrote of this his Embassy does exactly relate every particular thing that was then done Whereof omitting most part I will hereunto annex onely so much as shall make it evidently plain to the Readers that these miseries straightway without any delay befell the Jews upon account of their enormous impieties committed against Christ. First of all therefore he relates that in the Reign of Tiberius one Sejanus of the City of Rome a person who then could doe much with the Emperour did use his utmost indeavour to destroy that whole Nation and that in Judea Pilate in whose time that horrible wickedness was most audaciously committed against our Saviour attempting something about the Temple at Jerusalem which yet stood contrary to the customes and ordinances of the Jews raised vehement commotions among them CHAP. VI. How great miseries befell the Jews after their audacious wickedness committed against Christ. HE relates further how after the death of Tiberius Caius assuming the Government was every way sorely injurious towards many but above all he most heavily annoyed the whole Jewish Nation which in short we may understand from Philo's own words writing thus word for word So great therefore was the extravagancy and pride of Caius's carriage towards all but more especially towards the Jewish Nation which he bitterly hated and appropriated to himself all their Proseucha's in the rest of the Cities beginning with those at Alexandria filling them with his own Images and Statues For in that he suffered others to consecrate Statues to him he seemed in a manner to dedicate them to himself And he changed and transformed the Temple at Jerusalem which hitherto had remained undefiled and dignified with all the priviledges of a Sanctuary and made it into a Temple dedicated to himself causing it thence forward to be called the Temple of CAIUS JUNIOR JUPITER CONSPICUOUS Moreover the same Authour in his second Book which he intitled of Virtues relates innumerable other calamities such as are grievous beyond all expression that befell the Jews dwelling at Alexandriaâ— during the Government of the foresaid Caius To whom Josephus agrees who notes that those troubles with which the whole Jewish Nation was molested began even from the times of Pilate and from those enormous facts committed against our Saviour Let us therefore hear what he also declares in his second Book of the Jewish wars in these words saying Pilate being by Tiberius sent Procurator into Judea brought into Jerusalem by night the veiled Images of Caesar which are called his Statues As soon as it was day this raised a great commotion among the Jews For those who were near were astonished at the â—ight in that their Laws were violated and trampled on For they account it a detestable thing to place any graven image in the City These things if thou comparest with the Evangelical writing thou shalt understand that that voice they uttered before Pilate crying out they had no other King but Caesar was soon after revenged upon them The same Writer relates another following calamity inflicted on them by Divine vengeance in these words After this Pilate raised another commotion amongst them exhausting the stock of the sacred Treasury it is call'd the Corban in making a Conduit wherein the water that was to be brought was at three hundred furlongs distance For which there was great indignation amongst the populace And when Pilate was at Jerusalem they flockt about the judgment Seat and began to exclaim But he for he foresaw there would be a tumult amongst them mingled armed Souldiers clad like
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
not imprudently who abjured the Faith and that after the manner of the Pythagoreans he injoyned a five years silence to his followers the foresaid Authour having recounted these things and others like them concerning this Basilides hath most diligently detected and brought to light the errour of the forementioned Heresie But Irenaeus writeth also that Carpocrates the father of another Heresie termed the Gnostick Heresie was cotemporary with these These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did but publickly and openly boasting of amorous potions accurately and curiously made by them and of certain spirits that were causes of Dreams and Familiars and of certain other such like delusions as if these were the greatest and onely excellent things And agreeable hereunto they taught that those who would arrive to perfection in their mysteries or rather detestable wickednesses must act all things that were most filthy and unclean being no other ways able to avoid the Rulers of the world as they call them unless they distributed to all of them their dues by most filthy and detestable acts of obscenity The devill therefore who delights in mischief making use of these instruments it came to pass that he both miserably enslaved such as were seduced by them and so led them into destruction and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers as if we used detestable carnal copulation with mothers and sisters and fed upon nefarious meats But these crafts of the devil 's did not long succeed with him the truth asserted and confirmed its self and in process of time shone forth most clearly and apparently For these devices of the adversaries being repelled by their own force forthwith became extinct Heresies of a different sort newly designed and cut out and succeeding one after the other the former forthwith melted and fell away and being dissolved into kinds that were of divers sorts and fashions were some one way some another destroyed But the brightness of the Catholick and onely true Church being always the same and so continuing stedfast and like it self was greatly increased and augmented the gravity the sincerity the ingenious freedom the modesty and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians That reproachfull detraction therefore wherewith our Religion had been overspread was instantly suppressed Wherefore our doctrine continued to be the onely and the prevailing opinion among all men and was confessed to be most eminently flourishing upon account of its gravity its prudent modesty and its divine and wise precepts in so much that no one hitherto hath been so audacious as to charge our faith with any foul slander or any such reproachfull detraction as those our old adversaries were formerly ready and willing to make use of But moreover in these times the truth again produced many that were its defenders who engaged these impious Heresies not onely with unwritten arguments but also with penned demonstrations CHAP. VIII What Ecclesiastical Writers there were in those times AMongst which flourished Hegesippus out of whom we have quoted many words in our foregoing books when we delivered some passages of those things done in the Apostles times from his relation thereof He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series evidently shews the time wherein he flourished writing thus concerning those who at first set up images For whom they made Monuments and Temples as untill now they doe Of which number is Antinous the servant of Caesar Adrianus in honour of whom there is a sacred game instituted called Antinoium which is celebrated now in our days For Adrian also built a City and named it Antinous and instituted Prophets At the same time also Justin a sincere lover of the true Philosophy as yet spent his time about and was studious in the writings of the gentile Philosophers he in like manner declares this very time in his Apologie to Antoninus writing thus We judge it not absurd here to mention Antinous also who lived very lately whom all men through fear have undertaken to worship as a God not withstanding they evidently know who he was and from whence he had his original The same Authour mentioning also the war then waged against the Jews adds thus much For in the late Jewish war Barchochebas who was the Head of the Jewish Rebellion gave command that the Christians onely should be most cruelly tormented unless they would deny Jesus Christ and blaspheme But moreover declaring in the same book his own conversion from the gentile Philosophy to the worship of the true God that it was not done by him rashly and unadvisedly but with judgment and consideration he writes thus I also my self being much addicted to and affected with the Platonick Philosophy hearing the Christians calumniated and seeing them undaunted at death and at what ever else is accounted terrible thought it impossible that such men should live wickedly and be given to voluptuousness For what sensual or intemperate person and one who accounts humane flesh good food could willingly embrace death which would deprive him of his desires and would not rather use his utmost endeavour to live continually in this life and conceal himself from the Magistrates much less would he voluntarily offer himself to be put to death Moreover the same Authour relates that Adrian having received letters from that most eminent Governour Serenius Granianus concerning the Christians setting forth how unjust it was they should be slain uncondemned meerly to gratifie the clamours of the people when no accusation appeared against them wrote an answer to Minucius Fundanus Proconsul of Asia wherein he commanded that no one should be put to death without a judiciary prosecution and an accusation lawfull and allowable And Justin there produceth the copy of the Rescript in Latine the language wherein it was originally written But before it he premiseth these words And although from the letter of the most excellent and renowned Caesar Adrianus your father we might request you would give command that the judiciary proceedings against us be made according as we desire yet we crave this not so much because it was commanded by Adrian but in regard we know and understand our petition to be just And moreover that you may perceive what we say herein to be true we have inserted the copy of Adrian's letter which is thus To these words Justin hath annexed the Latine copy of the Letter which we as well as we could have done into Greek
to send this Edict to the Common-Council of Asia CHAP. XIII The Rescript of Antoninus to the Common Council of Asia concerning our Religion THe Emperour Caesar Mareus Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune of the People XV Consul III. to the Common Councill of Asia sendeth greeting We know indeed that the Gods doe take care this sort of men should not continue undiscovered For it is much more sutable for them to punish such as resuse to pay them Adoration than for you You confirm those whom you molest and disquiet in their opinion which they have embraced whilest you accuse them of impiety And it would please them much more to seem to be accused and put to death for their own God than to live upon which account they are become conquerours and doe willingly lose their lives rather than they will be induced to doe what you command them But concerning the Earthquakes which either have been or yet doe happen it will not be inconvenient to advertise you because you despond and are out of heart when such accidents come to pass to compare your manner of life and behaviour with theirs They at such times put a greater confidence in God but you during the whole time upon which account you seem to us to err through ignorance neglect the Gods and are careless both of all other religious performances and also of the worship of the immortal God And the Christians who adore him you are enraged at and persecute even to death Concerning these men many Governours of Provinces heretofore wrote to our most divine father To whom he returned answer that such men should not be molested unless it appeared they attempted any thing prejudicial to the State of the Roman Empire And many also have given us intimation concerning these men whom we answered pursuant to our Fathers decree If therefore any one shall still persevere to give disturbance to any one of these sort of men because he is a Christian the party accused shall be acquitted although it evidently appears he is a Christian but the accuser shall be obnoxious to punishment This Edict was publisht at Ephesus in the publick assembly of Asia That these things were thus done Melito Bishop of the Church at Sardis who flourisht in the same times does evidently attest by what he has said in his most usefull Apologie which he made to the Emperour Verus for our Religion CHAP. XIV Some memoires of Polycarp the disciple of the Apostles AT this time Anicetus presiding over the Roman Church Irenaeus relates that Polycarp who till now survived came to Rome and discourst Anicetus about a question that arose concerning Easter-day And the same Authour delivers another relation concerning Polycarp in his third book against Heresies which I judged requisite to adjoyn to what has been mentioned concerning him it is thus And Polycarp who was not onely instructed by the Apostles and conversant with many that saw Christ but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia whom we also saw in our younger days for he lived to a great age and being very antient ended his life by a glorious and most renowned Martyrdom This Polycarp I say continually taught what he had learned of the Apostles such points as the Church now teacheth and such onely as are true all the Churches throughout Asia doe attest this and also all those who to this day have been successours to Polycarp who doubtless is a witness much more worthy to be credited and gives a firmer assurance to the truth than either Valentinus or Marcion or any other Authours of corrupt opinions This Polycarp coming to Rome in the times of Anicetus converted many of the foresaid Hereticks to the Church of God declaring that he had received the one and onely truth from the Apostles which was taught by the Church And there are some yet surviving who heard him relate that John the disciple of the Lord going into the Bath at Ephesus to wash himself and seeing Cerinthus in it leapt out having not bathed himself but said let us make hast away least the Bath fall Cerinthus that enemy of the Truth being within it This same Polycarp also when Marcion on a time came into his presence and said to him Take acquaintance of us returned him answer I take notice of thee to be the first begotten of the devill So exceedingly cautious were the Apostles and their disciples not so much as by speech to have any converse with such as were corrupters of the Truth as Paul also said A man that is an heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself There is extant also of this Polycarp's a most incomparable Epistle written to the Philippians from which those who are desirous to be carefull about their own salvation may learn the character of his Faith and the publication of the Truth Thus far Irenaeus But Polycarp in his said Epistle to the Philippians which is still extant quotes some authorities out of the first Epistle of Peter Moreover Antoninus surnamed Pius having compleated the two and twentieth year of his Reign died and was succeeded by M Aurelius Verus who also was named Antoninus and was his son and his brother Lucius CHAP. XV. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna AT this time when most sore persecutions were stirred up in Asia Polycarp ended his life by Martyrdom The account of whose death as it is yet extant in writing we judged most requisite to be inserted into this our History It is an Epistle written from the Church over which he presided to the Churches throughout Pontus which sets forth the sufferings of Polycarp in these words The Church of God which is at Smyrna to the Church at Philomelium and to all the congregations of holy Catholick Church every where the mercy peace and love of God the Father and of our Lord Jesus Christ be multiplied we have written unto you brethren both concerning others who suffered Martyrdom and also about the blessed Polycarp who by his own Martyrdom sealed up as it were and put an end to the persecution After these words before their relation concerning Polycarp they give an account of the other Martyrs describing their constancy of mind during their torments For those they say who stood round were astonished when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries insomuch that the hidden parts of their bodies and their bowels were visible then laid upon the shells of a sort of Sea-fish and on some very sharp heads of darts and Javelins strewed on the ground and undergoing all sorts of punishments and torments and in fine thrown to the wild beasts to be devoured But most especially they relate that
Origen's opinions After this Macarius therefore Eustochius succeeded in that Bishoprick After the Ejection of Theodosius as has been related above Zoilus is declared Bishop of Alexandria And when he was added to the Alexandrian Bishops his predecessours Apollinaris undertakes the Government of that Chair After Ephraemius Domninus is entrusted with the Episcopall Throne of Antioch CHAP. XXXVIII Concerning the Fifth Holy Oecumenicall Synod and on what account it was convened DUring therefore Vigilius's presidency over the Elder Rome whilst in the first place Menas and then Eutychius was Patriarch of Constantinople and whilst Apollinaris was Bishop of Alexandria Domninus of Amioch and Eustochius of Jerusalem Justinian convenes the Fifth Synod on this account The Assertours of Origen's opinions abounding and growing powerfull in the Monasteries of Palestine and especially in that termed The new Laura Eustochius made it his whole business to eject them And going to The new Laura he drove them all out and pursued them to a great distance as being the common pest of mankind They dispersed into severall places associated many persons to their own party Theodorus surnamed Ascidas Bishop of Caesarea the Head-City of the Province Cappadocia a Prelate resident with Justinian faithfull to him and of whom the Emperour made great use undertook the Patronage of these Monks Upon his making a disturbance therefore at the Imperial Pallace and terming Eustochius's Fact the highest impiety and wickedness Ruphus Abbot of Theodosius's Monastery and Conon Abbot of the Monastery of Saba persons of the chiefest note amongst the Monasticks both for their own worth and on account of the Monasteries over which they presided are sent to the Imperial City by Eustochius They were accompanied with others also not much inferiour to them in dignity And these men resolved to debate concerning Origen primarily and concerning Evagrius and Didymus But Theodorus the Cappadocian desirous of diverting them to another matter proposes to be debated the Cause of Theodorus Bishop of Mopsuestia and that of Theodoret and Ibas the All-good God having excellently well disposed the whole matter so that whatever was profane both on the one and on the other side might be wholly expelled The first Question therefore having been proposed whether it were lawfull to Anathematize the dead Eutychius who was then present a person incomparably well versed in the Sacred Scriptures who during Menas's Life was not very eminent for he was then but Apocrisiarius to the Bishop of Amasia being not only wiser but also looking with contempt upon those convened said in express words that that question need not be debated in regard King Josias did not only heretofore slay the living Priests of Daemons but also dug open the Sepulchers of those who had been dead long before All persons that were present look't upon these words of Eutychius's to be most appositely spoken Which saying of his when Justinian was acquainted with he preferred him to the Chair of the Imperial City on the death of Menas which hapned soon after Further Vigilius gave his consent by his Letters but refused to be present at the Synod The Synod therefore being convened when the Emperour Justinian asked what their Sentiment was concerning Theodorus and in relation to those things which Theodoret had written against Cyrillus and his Twelve Heads also what they thought of that Letter said to be Ibas's written by him to Maris the Persian after many passages had been recited out of the Books of Theodorus and Theodoret and after it had been made apparent that Theodorus had long since been condemned and his name expunged out of the Sacred Diptycks and that Hereticks ought to be condemned even after their death with all suffrages as the usuall saying is they Anathematize Theodorus and what had been written by Theodoret against Cyrillus's Twelve Heads and against the true Faith Ibas's Letter also which he wrote to Maris the Persian their condemnation of the foresaid persons and writings being conceived in these express words Whereas the Great God and our Saviour Jesus Christ according to the Parable in the Gospells c. And after some other words Besides all those other Hereticks which are condemned and Anathematized by the four forementioned holy Synods and by the holy Catholick and Apostolick Church We also condemn and Anathematize Theodorus who is styled Bishop of Mopsuestia and his impious writings also what hath been impiously written by Theodoret both against the true Faith and against the Twelve Heads of Cyrillus of Blessed memory and against the First Holy Synod at Ephesus in fine whatever has been written by the same Theodoret in defence of Theodorus and Nestorius Moreover we also Anathematize that impious Letter said to have been written by Ibas to Maris the Persian And after some few words they expounded Fourteen Heads concerning the right and sincere Faith And these things proceeded in this manner But when Libells were delivered in by the Monks Eulogius Conon Cyriacus and Pancratius against the opinions of Origen Adamantius and against the followers of his impiety and errour Justinian consulted the then convened Synod about these matters having subjoyned to his own Letter a Copy of the Libell as also what he had written to Vigilius concerning these things From all which it may be gathered that Origen had made it his business to fill the Purity of the Apostolick Dogmata with Paganish and Manichaean Tares A Relation therefore was transmitted to Justinian from the Synod after the Exclamations which they had heaped together against Origen and those involved in the same erroneous Tenets with him Part of which Relation runs thus You who possess a mind partaker of a Celestiall Nobility Most Christian Emperour And after some other words We have avoided therefore we have avoided that Doctrine For we knew not the voice of Strangers And having securely bound this person as a Thief and like a Robber with the Ropes of an Anathema we have cast him out of the Sacred Rails And after some few words But you will know the power and efficacy of the matters which have been transacted by us by the reading thereof Hereto they also annexed whatever Heads Origen's followers had from their Masters learned to assert which Heads manifested both their agreements as also their disagreements and likewise their manifold errour Amongst these there was a Fifth Head which contained the Blasphemies broach't by some private persons of that termed The New Laura the Contents of which Head run thus Theodorus Ascidas the Cappadocian said If the Apostles and the Martyrs doe now work Miracles and are in so great honour unless in the Resurrection they shall be made equall to Christ what manner of Resurrection shall they have The same Fathers related severall other Blasphemies of Didymus Evagrius and Theodorus which with great diligence they had collected out of their Books Further
learned reader may see in his notes on that Epist. and in his tract De Anno Solar Maced Asian Eusebius is here much mistaken in that he thought Pionius Metrodorus Carpus and the rest suffered in the Reign of M. Antoninus at the same time when Polycarp was Martyred for 't is manifest from the Acts of Pionius Carpus and Papulus that they were Martyred in the Reign of Decius Vales. See Usher in his book De Anno Solar Maced Asian cap. 3. a Eusebius mentions this second Apology of Justins in the following chapter and so does Jerom in his work De Script Ecclesiast But in the vulgar Editions of Justin's works his Apologies are preposterously placed for that which in the Printed Copies is put in the second place should be placed first and that which in those Editions is set first and dedicated to the Roman Senate should be placed last which we shall more fully manifest hereafter Vales. b This passage of Justin's is now extant in his first Apology pag. 46. Edit Paris Graco-Latin Vales. c The Maz. Fuk. Med. M. SS interpose here the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in which we have followed in our translation The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendered stocks in which sense this word is frequently used in Eusebius for example in the beginning of his 5 B. The learned Petavius in his notes on Themistius Orat. 9. remarques that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which there occurs is the same in signification with nervus i. e. a kind of stocks For these sort of fetters were made of wood Vales. The same word is used Acts 16. 24. where our translatours render it thus And made their feet fast in the stocks d In the Maz. Med. and Fuk. M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Crescens did very ill to defame the Christians the points of whose religion he was altogether ignorant of meerly to win the applause of the multitude Vales. In Rob. Stephens Edit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. Crescens did this to please and delight the erroneous multitude e He means that incomparable saying of Socrates that is in Plato's works which Valesius thought good to insert into his translation supposing it was left out by the negligence of the transcribers of Eusebius and we also have exprest it in our Version but it is not in this original Edit of Eusebius nor in Rob. Stephens Edit and is therefore Printed in a different Character f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original which though it be sometimes taken in that signification Eusebius here uses it in yet by other Writers and particularly by Tatianus in his book here quoted by Eusebius about the end of it it is used in such a sense as to comprehend all the learning of the Grecians and the Liberal Sciences Vales. g This work of Tatianus's is extant at the latter end of Justin Martyrs works Edit Paris 1636. It is there called Tatiani Assyrâ—i contra Graecos oratio This passage here quoted by Euseb. occurs p. 157 158. where the translatour renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Megalopolâ—â— but we following Valesius have translated it thus in the great City i. e. Rome a It should be in his second Apology c. as the learned Petavius has conjectured in his notes on Heres 46. Epiphan For Eusebius does not recount the Apologies of Justin in the same order wherein they are now Printed For that which in the ordinary Editions is termed the second and is dedicated to Antoninus Pius Eusebius calls the first as appears from chapt 12. B. 2. and from chapt 12 and 18. B. 4. And that which in the vulga Editions is said to be his first Apology and is dedicated to the Senate Eusebius calls the second See chap. 16. of this book and says chap. 16. and 18 of this 4 B. it was presented to M. Aurelius Antoninus after the death of Pius As to the order of Justins Apologies I agree with Eusebius and doe grant that to be the latter which is in the vulgar Edit inscribed to the Senate But whereas Eusebius says Justins former Apology was presented to M. Aurelius Antoninus I cannot assent to him For in the beginning of that Apology Justin says that the woman which was a Christian being accused by her husband presented a Petition to the Emperour and she presented a Libell to these O Emperour see these words in this chapter Now if that Apology had been presented to the Successouâ—s of Antoninus Pius as Eusebius thinks it was doubtless Justin would have used the plural number and said To You O Emperours For Marcus and Verus were both Emperours together Again Justin says that one Lucius seeing Ptolemeus a Christian led away to be put to death used these words to the Judge these judiciary proceedings are misbecoming both Pius the Emperour and the son of Caesar the Philosopher c. in chap. 12. of this 4 th B. the reading is better thus and the Philosopher which is confirmed by our M. SS Who therefore sees not that Antoninus Pius is meant in these words For his surname Pius evidently shews so much and the Philosopher son of the Emperour manifestly confirms this our opinion Lastly Urbicus the Prefect See note d. in this chap. whom Justin there mentions lived in the times of Antoninus Pius For he was that Lollius Urbicus who being the Emperours Deputy appeaâ—ed the Rebellion of the Brittans as Capitolinus relates in the life of Antoninus Apulâ—ius in the beginning of his Apology affirms that this Lollius Urbicus was Prefect of the City in the Reign of Pius These are the reasons by which I am induced to affirm that the latter Apology of Justin was not presented to M. Aurelius but to Antoninus Pius under which Emperour he suffered Martyrdom and not under Marcus Aurelius as Eusebius here places his Martyrdom But in his Chronicon whom Georg. Syncellus also follows he seems to place it in the Reign of Antoninus Pius and so does Mich. Glycas in Annal. Vales. M r Tho. Lydiat in his Emend Temp. says Justin suffered under this Emperour Antoninus Pius b That is a Petition wherein the woman requested of the Emperour that the proceedings against her might be deferred which delay was usually granted as well to the accused as to the Accusor See Cod. Theod. Tit. 36. ut intra annum c. Vales. c To wit which was prefixt by the Emperour who had granted the womans Petition in regard it was reasonable and just Vales. d This Urbicus was Prefect of the City whose sentence pronounced against the two Christians Ptolemaeus and Lucius was the occasion of Justins writing this Apology He was called Q. Lollius Urbicus as an old inscription at Rome attests See Apulcius in desens suâ— yet 't is strange that in all our Copies he is written Urbicius In Justin he is now and then rightly
Dionysius Bishop of Corinth flourisht in the Reign of M. Antoninus Vales. b He means the persecution in Diocletians Reign Vales. c Dionysius means those brethren who usually came from remote Countreys to Rome to procure some relief for such as in their own Countrey were in distress and necessity Vales. d To this fragment of Dionysius's Epistle to the Roman Clergy is to be joyned that other passage of the same Epist. quoted by our Eusebius chap. 25. B. 2. Vales. a Concerning this Hermogenes and his Heresie see Baronius ad annum Christi 170. But I cannot give my assent to him as to what he affirms viz. that Hermogenes taught in Asia Vales. The Heresie of this Hermogenes is related by Theodoret Heret fab L. 1. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This Hermogenes asserted that the body of the Lord was deposited in the Sun and that the devil and the civil spirits should be turned into matter The Seleuciani and Hermiani taught the same to wit that the body of Christ ascended no farther than the sun the occasion of which assertion they took from those words of the Psalmist Psal. 19. 5. which in S. Jeroms translation is thus rendred in sole posuit tabernaculum suum but in the Psalms used in our Liturgy 't is thus worded In them hath he set a tabernacle for the sun See D r Hammond on that Text. The same opinion Gregory Nazianzen attributeth to the Maâ—icheans Epist. 1. ad Cledonium and S. August Tract 34. in Joh. This opinion is more largely and clearly set down but without a name in the Catena patrum on Psal. 18. where 't is said that these Hereticks assert that after his resurrection our Saviour deposited his body in the sphere of the sun to be preserved there till his second coming a In all ouâ— M. SS copies this title concerning the true way of converse and of the Prophets evidently appears to be the title but of one book Jerom in his book de Eccles. Scriptor which is almost wholly taken out of Eusebius entitles this piece of Melito's thus de vitâ Propbetarum i. e. concerning the life of the Prophets Vales. b Melito wrote a book upon this subject because there were some Hereticks who asserted that such men as were carnal believed by the help of their senses but those who were spiritual believed by reason So Heraclio expounded that Text in S. Johns Gospel c. 4. 48. Except ye see signs and wonders ye will not believe Which words Heraclio said were properly directed to those who by works and their senses had the nature of obeying but not of believing through reason Origen Tome 13. Enarrat on S. John's Gospel mentions and confutes this opinion where he declares that neither spiritual nor carnal men can believe unless it be by sense Vales. c In the Maz. Med. and Fuk. M. SS and in Nicephorus this book of Melito's is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. concerning the Origination c. which reading we doubt not but is true Rufinus as appears by his Version and Robert Stephens as may be seen in his Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. concerning Faith c. The ancient Fathers who lived before the Nicene Council meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely such a creation as is made out of nothing but also all sort of production whatsoever and therefore the divine origination of the Word Those words of the Apostle Colos 1. 15. The first born of every creature they asserted were to be understood of the eternal generation of the Son Vales. But as D r Hammond observes in his notes on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first born is used some times for a Lord or person in power who hath the priviledge of the first born dominion over all his brethren and according to this notion continues he 't is used commonly in scripture for a Prince or principal person See Psal. 68. 27. Job 18. 13. Or it may peculiarly refer to his resurrection in which he was the first born from the dead See Hammond on Colos. 1. 15. d These words are to be understood of the Christians which appears from what follows For Melito desires of the Emperour that he would first look into and examine the cause of the Christians and then determine whether they deserved to be punished or rather preserved in safety Vales. e So he terms the Jews amongst whom the Christian Religion first sprang up Upon this account Porphyrius whose words Eusebius quotes book 6. chap. 19. of this work termed the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an audacious Sect that had its beginning amongst Barbarians Vales. f From this place it is evident that Melito the Bishop presented his Apology to M. Antoninus after the death of Aurelius Verus For if Verus had been then living when Melito wrote this Apology he would doubtless have mentioned him here and in stead of these words together with your son would certainly have said together with your brother For L. Verus was the adopted brother of M. Aurelius Seeing therefore Melito does here mention onely the son of M. Antoninus to wit Commodus t is manifest as I said that this Apology was presented to Marcus after the death of L. Verus And therefore Eusebius in his Chronicon places it on the 10 th year of M. Aurelius to wit the year after Verâ—â—'s death Vales. g The same is asserted by Tertullian Apologet cap. 5. whose words our Eusebius quotes partly at chap. 25. B. 2. and partly at chap. 20. B. 3. h The Rescript of Antoninus Pius who is here meant in savour of the Christians is not now extant 'T is mentioned in the Restript of M. Aurelius Antoninus to the Cities of Asia which Eusebius has set down in chap. 13. of this book Vales. a In our M. SS Maz. Med. and Fuk. there is in this place no beginning of a new chapter but this 27 chapt which treats concerning Apollinaris and the following chapt concerning Musanus are both annext to chap. 26. the title whereof in our said M. SS is this concerning Melito and what he has made mention of Apollinaris and Musanus which division Robert Stephenâ— followed in the body of this fourth book For in the Contents prefixt before this 4 th book he follows the Kings M. S. and makes three chap. here to wit one of Melito another concerning Apollinaris and a third concerning Musanus but in the body of that book he follows the Med. M. S. as he always does in this particular and has put no distinction of a new chap. here but hath made all the three chapters into one We following the autority of the Kings M. S. have divided them into three chap. and the same was done before in the Geneva impression of Eusebius's History Vales. b These words His two books against the Jews are not in the
pride of the Bishops of that See who termed themselves the successours of James the Just hence is it that Rufinus never calls it Aelia but according to the manner of his times always Jerusalem Vales. d The Church of Rome was wont formerly to relieve other Churches and to send money and cloathes to the Brethren in captivity and to those which wrought as slaves in the Mines So Dionysius Bishop of Corinth saith in his Epistle to Pope Soter which Epistle Eusebius quotes in his fourth book chap. 23. Eusebius also in that same place says that this laudable custom continued in the Church of Rome in his days And to that purpose Collections were made in the Church ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to supply one with all things necessary for a journey viaticum praebere and also it signifies as it does here to relieve charitably as we do beggers with money or Alms. So Clemens Alex. in his first book Stromat and Chrysost in his 67 Homily upon Matthew use the word Vales. e Stephen wrote another Epistle besides that we mentioned before he wrote to the Bishops of Africa to the Eastern Bistops which Firmilianus mentions in his Epistle to Cyprian near the end where Firmilianus says that he broke off all peace and friendship with the Eastern Bishops but he did not onely threatned that he would renounce all communion with them if they persisted in their old Opinion as Dionysius here expresly testifieth It is certain that Stephen never proceeded in this matter farther then threats for after Stephen's death Dionysius wrote to Xystus desiring his judgment in that point For Dionysius inclined to the Opinion of the Africans and the Eastern Bishops as Hieronymus witnesseth Firmilianus in his foresaid Epistle does strangely aggravate the business so that some think from his words they may gather that Stephen excommunicated those Bishops he was indeed much displeased that the African Synod should pretend to diâ—anul so ancient a custom and make Decrees that Hereticks should be rebaptized without the knowledge of the Church of Rome but he never broke peace with them nor excommunicated them for he wrote an answer to Cyprian And although his letters to Cyprian were something sharp yet they still remained friends for Cyprian afterwards in his letters to Pompeius called Stephen brother In fine the Africans notwithstanding Stephen's letters rebaptized Hereticks till the times of Constantine as we may see from the Council of Orleans Vales. f He meanes by these great Synods the Synod of Iconium of which see Firmilianus's Epistle to Cyprian the Council of Synnada and the Council of Carthage under Cyprian in which Council above eighty Bishops gave their opinion some of which were Martyrs and Confessours in the Council of Iconium fifty Bishops met as August attests in book 3. and chap. 3. against Cresconius But the Eastern Churches especially the Churches of Cappadocia still retained their old custom of rebaptizing Hereticks And that custom remained amongst them even till the first Synod of Constantinople Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we follow and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is us'd in Eusebius before Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies post illud capitulum after that chapter or head of his discourse Dionysius's Epistle to Xystus consisted of two principall heads which were the matter and subject of the whole viz. Concerning Hereticks being rebaptized and concerning Sabellius his Heresie Vales. b These Hereticks were very ancient even before Sabellius though those who maintained these opinions were afterwards all so denominated from Sabellius For we find this was the opinion of Praxeas against whom Tertullian wrote After Praxeas followed Noâ—â—us See Epiphan Heres 57. from whom they were called Noctiani Suddenly after Noâ—tus arose Sabellius from whom all which held the same opinion were afterwards called Sabellians This Sabellius the reviver of this Heresie was a Lybian born at Ptolemai a City of Pentapolis He affirmed the Father Son and holy Ghost to be but one subsistence one person under three several names which in the time of the Old Testament gâ—ve the Law under the notion of the Father in the New was made man in the capacity of the Son and descended afterwards upon the Apostles in the quality of the holy Ghost Dionysius undertakes this man but managing the cause with too much eagerness and fervency of disputation he bent the stick too much the other way asserting not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction of persons but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a difference of Essence and an inequality of power and glory Upon which account he is severely censured by S t Basil Epist. 41. ad Magn. Philosoph and others of the ancients as one of those who in a great measure opened the gap to those Arrian impieties which afterwards broke in upon the world c Dionysius here seems to mean his Epistle to Ammon Bishop of Berenice and that to Telesphorus and that to Euphranor all against Sabellius Eusebius mentions these Epistles in Chap. 26. of this seventh book Athanasius in his defence of Dionysius Alexandrinus mentions but one Epistle of Dionysius's to Ammonius and Euphranor Dionysius was accused by some Bishops of Aegypt for speaking some things about Christ in that Epistle which were not Orthodox Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye skilful Tryers or Examiners are no where â—ound in the Apostle indeed we have in the first Epistle to the Thessalonians chap. 5. ver 21. these words prove all things and hold fast that which is good which are the same in effect with these be ye Tryers c. But Origen and Hieronymus say that these words Estote boni Trapezitâ— are an express command of our Saviour's And that the place out of the Thessalonians above quoted has relation to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exactly agrees with them wherefore I am of the same mind with the Learned Usher who in his Proleg to Iâ—natiâ—s's Epist. cap. 8. says this command of Christ is taken out of the Gospel according to the Hebrews These words are also quoted in Cyril Hierosolymit his 6 Catechism neer the end Vales. * The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs Matth. 25. 27. where our translation renders it Exchangers The Israelites being bound by the Law Exod. 30. 13. to come up to Jerusalem how far soever they dwelt from it and there to sacrifice and offer the half shekel for the use of the Temple which by the length of their journey they were sometimes disabled to do these Trapezitae set up their tables in the very Temple that so they might traffick with all that had use of them in like manner as others brought Oxen and Sheep and Doves to sell there to them which had not brought their sacrifices with them See D r Hammond on Matth. 21. v. 12.
there were any they differed much from the Ascetae For Monks as their name Monachi denotes affected solitude but the Ascetae did converse publickly in the Cities Whosoever therefore lived a more strict and severe course of life according to the precepts of the Gospel and left all they had upon God's account were termed Ascetae thus one Peter is called Asceta and a Virgin is termed Ascetria before in this book of Eusebius should any one term these Monks doubtless he would be much mistaken S t Jerom says expresly that there was no Monk in Palestine before Hilarion But Peter the Asceta lived in Palestine long before Hilarion's time Vales. q In times past all Cities had their Genius's in honour of which Temples were erected which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marcus in the life of Porphyrius mentions the Tycheum of Gaza and there was a Tycheum at Alexandria mentioned in â—od Theod. and in Libanius's descriptions lately published by the Learned Leo Allatius Also the Temple of the Genius at Antiochia is mentioned by Julian in Misopog which passage we cited before The Genius of Caesarea in Cappadocia had its Temple concerning which see Gregor Naz. in his first Invective against Julian pag. 91. and in his 19 th Oration pag. 309. The Genius was a tutelar God that as the Heathens thought had undertaken the particular protection of any City or Town Vales. a These words are very obscure Christophorson thought they were to be understood concerning the time of the persecution I am not of his mind For Eusebius speaks concerning what happened when the fury of the persecution was in some measure abated Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies postea afterwards according to Eusebius's usual way of expressing himself both in other places and also hereafter in this chapter The following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote the whole interval of time from the beginning of the persecution to its seventh year as Eusebius informs us in the following chapter Vales. b It was a sort of punishment amongst the Romans that free-men i. e. those that were free of Rome should be condemned to look after the Emperours horses and camels and to such like offices This employment was called Camelasia and it is reckoned amongst the personall offices in the Pandects Tit. de muner Honor. Although in that place of the Pandects the Emperours Camels are not spoken of but those Camels are meant belonging to every City which were used to fetch wood and other burthens as appears from the 18 th Law in the said Title But Eusebius does here speak of the Emperours Horses and Camels to the feeding whereof some Bishops were condemned Now there is a great difference between these two Offices For the former was a civil Office to which the Decurions of the white Order were promoted as 't is said in the fore-quoted Law But the latter was a penal servitude to which criminals were condemned as may be collected from Eusebius's words here Moreover these Camelarii keepers of Camels were under his care and dispose that was the Comes rei privatae i. e. the Treasurer of the Privy purse to the Emperour see Vales. notes on Amm. Marcell Book 22. pag. 207. under whom were the Masters of the flocks and of the stables as appears from the Notitia Imperii Romani See the Acts of Marcellus the Pope Vales. c He means the Schism between Meletius Lycopolitanus and Peter Bishop of Alexandria concerning which see Athanasius and Epiphanius He means also Donatus's Schisme in Africa against Caecilianus the Bishop Vales. d The place Eusebius here speaks of is not to be found in this book Whence 't is apparent that this book concerning the Martyrs of Palestine is imperfect Any body may perceive that the beginning of it is wanting But this defect may be made up from chap. 2. book 8. of the Ecclesiastick History where Eusebius says that which he mentions here as spoken of before by himself Vales. a His name was Helias who together with Patermuthius was burnt to death as 't is recorded in the Greek Menaea at the 17 th of September Photius mentions Patermuthius in his Bitblioth chap. 118 where he speaks of the Books written by Pamphilus the Martyr during his imprisonment in defence of Origen Vales. b By these words Eusebius seems to declare that this Silvanus was not Bishop of Gaza for Eusebius only says that Silvanus was born at Gaza and made Bishop over those Christians that wrought in the Mines in Palestine The Greeks in their Menaea at the 14 th of October seem to have taken these words of Eusebius in this sense For they say that Silvanus was Presbyter of the Church at Gaza and after he had suffered most accute tortures at Casarea was condemned to the Mines where the Office of a Bishop was conserred on him by the Christians So the Menaea But Eusebius in book 8. chap. 13. does expresly call him Bishop of Gaza Vales. * This John is mentioned in the Menaeum at the twentieth of September Vales. * The Devil c The conclusion of this book is wanting to wit the Retractation of the Emperours or Galerius Maximianus's Edict ordering a stop to be put to the persecution But this defect may be easily made up from the last chapter of the eighth Book of the Ecclesiastick History Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here used must be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is frequent in our Author We have this revocation of the Emperour's Decree in the 8 th book of this History at the latter end Vales. b By these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christoph understands all the Provinces of Asiâ— but Rufinus thinks Pontus Bithynia Galatia and the rest of the Provinces bordering on every side are meant which were under the Emperour Galcrius's Government excepting only the Eastern Provinces over which Maximinus Caesar was Ruler Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have translated having concealed the Phrase is borrowed from the Attick Lawyers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them signifies that Court where matters of small importance were adjusted to wit not exceeding one drachm The Judges of this Court were the Undecemviri This Court stood in an obscure place of the City and hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Demosthenes and here also in our Authour us'd metaphorically for privily c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them the reading in Nicephorus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him shewing that Sabinus was Prefect of the Praetorium to Maximin But our Copies do all agree in the former reading that is with them in the plural number which is the truest For although Sabinus bore the Prefecture of the Praetorium which we may call the Office of Lord-chief-justice or of Lieutenant General under the Emperour to govern Provinces in Civil Causes See Pancirol in Notitiam Imper. Orient c. 5. under Maximinus Caesar in the East yet because he was made Praefect
same sense Sozomen took this word in his fore-cited 24 chapt Moreover we must note that Melitius was more severely dealt with as being the authour of a Schism than the Melitiani For the Nicene Fathers deprived Melitius of all Episcopal jurisdiction and left him only the name of a Bishop But they permitted the Melitians to exercise their Functions in the Church That is that the Deacons should Minister in the Order of Deacons and that the Presbyters should Consecrate and Baptize as should also the Bishops They only took from them their power of Voting in Elections which was prudently done of the Nicene Fathers least the Melitians should clandestinely promote some men of their own party to the Ecclesiastick preferments Vales. g It should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops as it is in Theodoret and in the Allat M. S. Vales. h These words do plainly confirm what we said before to wit that not only the Presbyters and Deacons but the Bishops also who had been Ordained by Melitius are here spoken of For if they here treated concerning the Presbyters only that were to succeed in the places of other Presbyters why should the Nicene Fathers use so great caution require so many and great things for this reason that one of the Melitian Presbyters should be put into the place of a defunct Presbyter of the Catholick Church For the holy Fathers expresly prohibit that any of the Melitians shall succeed in the place and dignity of the defunct unless he seem worthy of that honour unless the people Elect him and unless his Election be confirmed by the Bishop of Alexandria What need of so great caution and diligence in the promotion of a Presbyter 'T is therefore apparent that these words do rather belong to the Bishops In the Elections of whom most especially the peoples suffrages were necessary and whose Election must besides be confirmed by the Bishop of Alexandria in regard he was the Metropolitane of all Egypt Vales. i Socrates does undeservedly stile Melitius an Arch-Heretick For neither do the Nicene Fathers nor Athanasius in his 2 Apology nor Epiphanius accuse Melitius of any Heresie they only affirm he was the Authour of a Schism But when the Melitians had afterwards joyned themselves to the Arians which as I remarkâ— before hapned after the Nicene Synod and Melitius's death they turned their Schism into an Heresie as Augustine writes concerning the Donatists In this sense therefore Melitius may be termed an Arch-Heretick Vales. k The Sfortian Florentine M. SS add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Verses which Christophorson found in his Copy as appears from his Version Concerning Arius's Thalia see Athanasius in his second Oration against the Arians When Socrates says that this book of Arius's was condemned by the Synod we must not so understand him as if the Poem it self were particularly condemned but the Doctrine only contained in that Poem Vales. * He was a Maronite a most obscene Greek Poet. * In the Allat M. S. the reading is concerning our Saviour which I like better than this concerning our Great Saviour Vales. l This Epistle of Constantine the Emperour is not rightly placed by our Author It should rather be placed immediately after Constantin's Letter to the Churches which is the next in this chapter For certainly those Letters which concern the Council of Nice should regularly be placed first But this Letter does not concern that Council nor does it in the least mention the Council Athanasius in his Epistle ad Solitar alludes to this Letter of Constantin's where he speaks thus concerning the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Why does he to wit Constantine endeavour to reduce the Arians into the Church whom he himself calls Porphyrians Vales. * In book 3 chap. 18. of Eusebius's Life of Constantine where we have this Epistle of the Emperour the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius at that place and here renders thus ab illâ turpissimâ societate conscientiâ from that most abominable society and their consciousness Of this his Version he gives this reason they who celebrate Easter with the Jews seem to be conscious of that wickedness which they committed against our Lord. See his Annotat. at the book and chapter now cited * Violence m Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Florent and Sfortian M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always which reading Theodoret confirms In book 3. chap. 18. of Eusebius's Life of Constantine it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Jewish Paschal Neomenia or new Moon began from the fifth day of March and was concluded at the third of April hence it sometimes hapned that their Passover began before the Aequinox So that they celebrated two Passovers in one year suppossing you mean the Solar and Julian year that is accounting from the Vernal Aequinox of this year to the Vernal Aequinox of the year following Ambrosius asserts the same in his Epistle to the Bishops of Aemilia where he relates that the Jews sometimes celebrated their Passover in the twelfth month that is according to the Latines and Eastern men For the Jews never kept their Passover on their own twelfth month but on the fourteenth day of their first month Moreover this celebrating of their Pasover twice in one year which Constantine objects against the Jews seems to me not at all momentous For the Jews might have returned the objection upon the Christians to wit that they celebrated Easter twice in the same year For suppose Easter is this year kept on the tenth of the Calends of May that is on the 22 d of April next year it must necessarily be kept sooner And so there will occur two Easters amongst the Christians within the space of one year current But this will not happen if you reckon the year from the Aequinoctial Cardo to the Vernal Aequinox of the year following See Epiphan pag. 824. Edit Petav. and Petav. Animadvers pag. 294 295. See also Aegidius Bucherius de Paschali Judaeorum Cyclo chap. 3. n This Letter of the Emperour to Eusebius and also the two next are misplaced For they have no relation to the Council of Nice neither do they make the lest mention of Arius or the Arians Yea the first of Constantin's Letters to Eusebius was written before the Council of Nice as Eusebius himself testifies in his 2 d Book of Constantin's Life Chap. 46. Vales. o We meet with this Letter of the Emperours to Eusebius at book 2. chap. 46. of Eusebius's Life of Constantine where these three words that Persecutor Licinius are wanting being added here instead of a Scholion by Socrates or some other Scholiast He â—erms Licinius a serpent by reason of his craftiness and age Hence we may conjecture that this Letter was written soon after Licinius's deposition See Valesius's notes on book 2. chap. 46. of Eusebius's Life of Constantine p Here we made choice
manner from the Empire and made him Bishop in Salona of Dalmatia At this place therefore in the Greek Teâ—t the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Romans must be expunged or rather transposed after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. holds the Empire of the Romanes and ordains Glycerius Bishop c. Vales. f Marcellinus Comes's computation is truer who in his Chronicon writes thus concerning this Romulus Basilisco Armato Coss. c. In the Consulate of Basiliscus and Armatus the Western Empire of the Roman Nation which Octavianus Augustus the first of the Augusti began to hold on the seven hundreth and ninth year from the building of the City perished with this Augustulus on the year of the Reign of the Emperours his predecessours DXXII. Jordanes has the same words in his book de Successione Regnorum Now this sum makes one thousand two hundred thirty and one years Therefore Cedrenus must be corrected who from Romulus the Builder of the City to this Romulus Augustulus reckons but one thousand and eighty years Vales. g The reading in Robert Stephens is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attempts without doubt it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes in hand as Nicephorus words it book 15. chap. 11. In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administred which reading pleases me best Vales. * To wit the death of Leo the Elder †Or Invests himself with the Purple-Robe a Before the following to wit the eighteenth chapter in the incomparable Florentine Manuscript these words were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of the Second Book Then after the seventeenth chapter these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The matters agitated at the Synod convened at Chalcedon being reduced into an Epitome are these Vales. a In the fourth chapter of this book where we have this same passage these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the permission of him who governeth the Bishoprick of Rome occur noâ— neither in the Greek Text of Valesius's Edition nor in that of Robert Stephens's though Valesius takes notice of them in his version there At this place they are inserted into both the now mentioned Greek Editions and therefore we have rendred them here but with good reason have omitted them at the said fourth chapter This latter answer of the Roman Legates to the Senatours seems obscure and unintelligible * Or the things under the Sun †Spoken by way of Irony †Or found b In the incomparable Florentine M. S. this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that it may hear both us c. The reading in the Acts of the Chalcedon Councill is the same Christophorson and S r Henry Savill at the margin of his copy have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to the end that it may hear our cause and that of the forementioned Dioscorus But I had rather write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting * Or had lead the way c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine Letter Which emendation is confirmed by the Acts of the Chalcedon Councill pag. 52 and 53. Edit Bin. where these words occur Gloriosissimi Judices Amplissimus Senatus dixerunt c. The most Glorious Judges and the most noble Senate said Let the most Blessed Bishop Juvenalis declare why when the most Reverend Bishop Dioscorus made an Interlocution for the reciting of the Letter of the most holy Romish Arch-Bishop that Letter was not read Juvenalis the most Reverend Bishop of Jerusalem said Johannes the Presbyter and Primicerius chief of the Notaries said that he had in his hands the sacred Letters of the most Religious and most pious Emperours and I answered that the Imperial Letters must be read Further the very words which Juvenalis had made use of in that second Ephesine Synod occur in the abovesaid 52. pag. where the Acts of the second Ephesine Synod are recorded Moreover Nicephorus confirms our Emendation in the last chapter of his 15 th book where he gives us a summary of the Acts of the Chalcedon Councill mostly transcribed from Evagrius I have been larger in my remarks upon these things because Christophorson in the Rendition of this place hath wandred far from the truth By the way you may observe the fraud committed in that second Ephesine Synod For when Hilarius the Deacon the Legate of the Apostolick See had openly declared to the Bishops who were present that he had Pope Leo's Letter and had required that it might be read in the Councill Johannes the Presbyter and Primicerius of the Notaries arose and said that he had in his hands other Letters written from the Emperour to Dioscorus Then Juvenalis commanded that those Letters of the Emperour should be read no mention being made of Leo's Letter You see therefore that the reading of Leo's Letter was designedly impeded by the fraud of Dioscorus who instead of Leo's Epistle caused the Emperour Theodosius's Letter to be read in the Synod Further the Tellerian M. S. does confirm our Emendation in which copy I found it written as I had conjectured Vales. * That is of the Letter of Leo Bishop of Rome †Liberty or freedome ‖ Or come to a reading * That is would not permit Stephanus's Notaries to take the Acts in writing †Or attested ‖ Or Instruments d This place which Evagrius points at here is extant in the First Action of the Chalcedon Synod pag. 58. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he said from whence therefore the reading in the Acts of the Chalcedon Councill is better see pag. 58 in the Imperative-mood to wit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare therefore from whence Vales. * In Binius pag. 58 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God God the Word f In the Acts of the Chalcedon Councill only Basilius is said to have been questioned by the Judges and Senatours and what answer he returned to their question is added there also Notwithstanding Nicephorus confirms the vulgar reading which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were interrogated which if we will retain it must be said that Basilius and those who were with him were interrogated by the Judges Vales. g In the Rendition of this place both Translatours have erred For Musculus renders it thus Thalassius verò dixit non habere autoritatem ca quae à principibus in hujusmodi causis judicantur But Thalassius said that those things which are judged or determined by the Princes in such causes as these have not authority Christophorson has followed the same sense also Likewise Langus Nicephorus's Translatour hath fallen into the same
wrote under me Or Filled ‖ Or Guarded * Or Above mention * Or Were to him a Baronius does indeed place the death of Gregorius Bishop of Antioch and the Restauration of Anastasius Sinaâ—ta on the year of Christ 594. But Baronius doubts at the same place whether it ought not to be placed on the year following especially in regard Gregorius Magnus in the Register of the Letters of the thirteenth Indiction congratulates Anastafius because he had been restored to the See of Antioch But the Authour of the Alexandrian Chronicle who lived almost in the same times with Gregorius places Gregorius's death in the tenth year of the Empire of Mauricius on the tenth Indiction his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the tenth Indiction on this year Anastasius Patriarch of Antioch returned to Antioch after the death of Gregorius who had been Patriarch who had also before succeeded the same Anastasius Where you may note that Anastasius is called Patriarch even before his Restoration because having been deposed illegally and by force he had always retained the title of Patriarch 'T is certain Pope Gregorius in the three Letters he wrote to him at the beginning of his Episcopate does always acknowledge Anastasius to be a Patriarch But he is never found to have accounted Gregorius who had illegally taken possession of Anastasius's Chair whilst he was yet alive amongst the number of Patrlarchs Vales. b Hermodactylus was a plant unknown to the Ancients 'T is certain neither Dioscorides nor Galen have made any mention of it But the Arabians after Serapion confounded it with Colchicum and Ephemeron Whom our Apothecaries have followed and in their Shops substitute Colchicum instead of Hermodactylus But Andreds Matthiolus in his comments on the fourth book of Dioscorides hath long since taken notice of this mistake and after him others who have written concerning plants When Matthiolus published the Former Edition of his Comments he himself did not then fully know what Hermodactylus was But afterwards when he had procured that plant from the Illustrious personage Augerius Busbequius who had brought it him at his return from an Embassy at Constantinopole he gave us the Type or Cut of that plant at pag. 1109 of his Latter Edition The Roots of this plant represent the likeness of fingers with the addition of nails also Whence the plant had its name For Hermodactylus signifies the finger of Mercury Further the root hereof was heretofore given to those that were troubled with the Gout in the joynts or fingers at such time as the humours issued out for of it self and by a decoction of it it has a purgative quality as Paulus Aegineta relates in his seventh book But now a days Hermodactylus is given to those troubled with the Gout in their feet not at that time when the humours issue forth but rather when the disease is grown strong and come to its height For when Modern Physitians had found by the use of this medicine that it was noxious in the approach or augmentation of the disease they corrected the practise of the Ancient Physitians in this particular as the most famous and most Learned Tossanus de Fontaine Doctor of Physick and Regius Professor in the University of Paris informed me a person to whom I profess my self highly obliged for his singular kindness towards me and for his care and diligence in curing my distemper Vales. * Or The Junior Rome c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From these words 't is evidently concluded that Anastasius was restored to the See of Antioch a little before Gregorius's death For Evagrius says that Gregorius Bishop of Antioch dyed after Anastasius had been restored to his own Chair Yet Nicephorus thought that nothing else was meant by these words but that Anastasius had been restored to his own See after Gregorius's death Vales. d Anastasius had been deposed on the year of Christ 570 as I have observed above in my notes on book 5. chap. 5. From this year to the tenth of Mauricius's Empire whereon he was restored to his See as the Authour of the Alexandrian Chronicle informs us that is to the year of Christ 592 there are three and twenty years Vales. e From these words some one might prehaps conjecture that which Baronius has also supposed that Gregorius Bishop of Antioch dyed on the twelfth year of the Emperour Mauricius For why should Evagrius say that he had closed his History on the twelfth year of Mauricius's Empire unless he had related some thing before which had been done on the twelfth year of the same Mauricius Notwithstanding after a more diligent inspection into the thing Evagrius seems not in my judgment to have designed to mean that by these words for Evagrius says that Gregorius Bishop of Antioch had ended his life at such time as Gregorius Governed the Roman and Eulogius the Alexandrian Church and whilst Johannes presided over the Church at Jerusalem Which Johannes having ended his life not long after Evagrius saith no body was as yet put into his place Evagrius therefore closed not his History with the death of Gregorius in regard he relates that after Gregorius's death Johannes Bishop of Jerusalem dyed and that after his death no person was yet put into his See at that time when he wrote these things Wherefore Evagrius by these words means only this that he wrote these things on the twelfth year of Mauricius's Empire Vales. * Or A wandring History †Or Sustained f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not the Rendition of Christophorson and Musculus who think that the honour of the Quaesture was conferred upon our Evagrius by Tiberius But Evagrius does not say that he had the dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Quaestor given him but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Quaestorius Now there is a great difference between Quaestor and Quaestorius For he is Quaestor who bears the Office of Quaestor But Quaestorius is he who has already born that Office In regard therefore Evagrius says that he had the honour Ex-Quaestore given him he means that the Codicills Ex-Quaestore were conferred on him by the Emperour altogether in the same manner wherein as he adds immediately the Codicills Ex-Prafectis Praetorio were bestowed on him by the Emperour Mauricius Further such persons as by their deserts had procured these Codicills enjoyed all those priviledges which belonged to the Honorati who had born those dignities to wit of the Quaesture and of the Praefecture But in my opinion the reading at this place ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood the dignity of Quaestorius Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours understood not this place For Musculus renders it thus unde ista composuimus cum ille imperii ignominiam ablaturus Theodosium in lucem produxit whence we composed those things when he about to take away the ignominie of the Empire brought Theodosius into the light
Severus Caesar who being sent by Galerius with an Army against Maxentius when he would have made preparations to lay Siege to Rome he was deserted by his own Forces whom Maxentius had brought off to his own side by the hope of rewards and fled to Ravenna in which City he was besieged by Maxentius and being soon imposed upon by the fraud and perjuries of Maximianus Herculius and carried to Rome in the habit of a captive he was quickly after killed as 't is related in the Gesta Constantini See the following chapter where Eusebius relates this matter more at large Vales. †Or In the second place * Or This thought a In the Kings Shcets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libations is added here Vales. †Or Give them warning of * Or Nature †Or Root b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is very hard to tell what Eusebius means by this expression Christophorson renders it thus Tanquam supervacanea mortis accessio factus est was made as 't were the superfluous accession of death And Portesius before him had rendred it faâ—i accessionem the accession or vantage of Fate But I understand not why Severus shoud be stiled the vantage of death when he only of all his Army perished I had therefore rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilem victimam a cheap and easie Sacrifice For vile persons are rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also what ever happens without Labour and amidst sport as 't were is rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the death of Severus Caesar may rightly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard he was taken and slain so easily as if he had had no Souldiers about him And perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gelasius Cyzicenus's words book 1. chap. 3 are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Translator has rendred it the Accession of the War which I like not I had rather translate it in Gelasius thus his velut belli proludiis ad bellum ipsum usus having used these preludes of war as 't were in order to the war itself So also Eusebius expresses himself hereafter at book 2. chap. 52. Further at this place there is a figure which Graecians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the overthrow of Severus Caesar preceded that ignominious â—â—ight of Galerius Vales. †Or Folly * Or Heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrated I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received or admitted as true and so Nicephorus seems to have read book 7. chap. 29. So also I found it written in the King's Sheets In the Fuk. and Savilian Manuscripts the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved or entertained Vales. †Or Victor Augustus †Or Oaths * Or Time b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus book 7. chap. 29. has expounded this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For being about noon on the march with his Army about him the Sun verging towards the West c. So also Portesius has rendred Eusebius's words Sub meridiem says he inclinante jam die about noon the day now declining But perhaps the whole clause is to be continued in one breath and the words of Eusebius to be construed in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the day was now verging towards noon Which interpretation is favoured by Zonaras who giving an account of this Vision in the Gesta of Constantine says it appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at mid-day Indeed in the King 's and Fuketian Manuscripts there is no Comma after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Comma is set And yet in Socrates book 1. chap. 2. who wrote out these words of Eusebius after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set a Comma Therefore Christophorson at both places renders it thus circiter meridiem die jam in pomeridianum tempus aliquantulum inclinante about noon the day now declining somewhat towards the afternoon Which to me seems foolish For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be said but when the day declines towards the evening that is after the ninth hour of the day as Nicephorus rightly took it But how can that agree with the preceding words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c For 't is the same as if you should say about noon towards the evening Some one will perhaps say that by these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius would mean that that Vision was shown to Constantine a little after noon For the Sun going from the Meridian Point afterwards by degrees verges into the West But if Eusebius thought so what need was there of so many words For he might have exprest himself with more of brevity thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being now mid-day Besides Eusebius has said it in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might appear that he meant not the sixth hour but that whole space of hours which is ascribed to noon to wit from the fifth hour to the ninth Wherefore I am induced to be of this opinion that that Vision was presented to Constantine about the ninth hour of the day whilst he was making a journey in company with his Army And this is plainly confirmed by the following words For Eusebius adds that Constantine being amazed after the Vision whilst he was musing of many things within his own mind night came on Whence it appears that that Vision appeared to Constantine and his Souldiers not long before night In the Eleventh Book of the Historia Miscella where this passage of Eusebius is produced this rendition of it occurs circa meridiem declinante jam sole about noon the Sun now declining Vales. †Or Heaven * Or Sign a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hapned is to be added which I found written at the margin of Moraus's Copy In the Kings Sheets this place is supplied at the margin in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperour himself God having bestowed that also vouchsased us a sight of it And so S r Henry Savil and Christophorson read In the Fuketian Manuscript this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as above But the one of these expressions is superfluous For either the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged or else those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. must be left out Unless you will read as S r Henry Savil did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Emperour himself God having bestowed that also vouchsased us a sight of it Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Langus Portesius and Christophorson have rendred it Cornu a Horn whereas they ought to have translated it antennam i. e. a cross piece like that whereto a Sail is fixed or the Sailyard Vales. * Or Sail. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil in his Copy has mended it 〈◊〉
〈◊〉 Which expression seems to me rough and unpleasant and I should choose barely to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this Emendation is likewise confirmed by the Fuketian Copy Vales. * Or Promising a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So indeed I found it written in the Fuketian Copy Vales. †Or Soul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pare perhaps Eusebius had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible Vales. * Or Rayes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised a Triumph He had better have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lead or celebrated For â—is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly be said concerning a Trophy Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thought that these words were spoken concerning Christ. But after I had lookt more narrowly into the thing I perceived that these words are spoken in the Second Person For Eusebius speaks to the Emperour himself 'T is certain those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all impious Enemies and Barbarians do evince that this is spoken concerning the Emperour Vales. CHAP. VII * Or Natures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has done ill in rendring it Pastores Shepherds I would rather retain the Greek word or else render it Vagos Wanderers For so the Latines termed those Barbarians who sitting on their Horses or in Waggons were carried this way and that way without any House or settled habitation Such persons as these because in order to their getting food they would range about to find places abounding with pasture were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying as many as they can Vales. * Or Death * Or Substance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it understand death And so the reading is in the Fuketian Copy A little before the Geneva men had left out a word which from the Fuketian Copy I have supplied in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Flesh. Or Bodies * Or God-opposing Errour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these words Eusebius either means the Emperours themselves who had persecuted the Christian Religion or else all the Heathens For these prevail'd at that time before the Christian Religion had obtained throughout the whole world As therefore the Christian Religion was afterwards termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have noted at the Books of Eusebius's Eccles. Histor. so the Gentiles as long as their superstition flourish't are rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet below at the beginning of the ninth Chapter he has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Emperours Vales. * Or Virtue †See Pag. 1â—0 note * d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the eighth Book of his Eccles History chap. 14 whence this passage is taken almost word for word the reading is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than expose their bodies to be defiled Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pious banquet I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious with the Translatour in the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless He can never c. So in the following period I think it should be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor â—â—n that person where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know indeed that a Commander who spares not his own Life may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in regard this is a commendation befitting a Souldier rather than a Commander and because the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be most commonly taken in an illsense therefore at this place I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wary and providenâ— General So Amm. Marcellinus speaking concerning Corbulo the most fam'd Commander of the Romans gives him this Elogy Provinciarum fidus defensor cauâ—us a faithfull and wary Defender of the Provinces Nevertheless if any one had rather retain the common reading I will not gain-say it Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The amendment of this place was obvious For who sees not that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner I found it written in the Fuketian Copy and have rendred it accordingly Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with himself in which manner Eusebius is wont to express himself A little after the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might also become Relatours the Fuketian Copy confirms both these Emendations Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted in my judgment it must be restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For they were almost innumerable and many in regard they were the friends of many Damons and of themselves I have expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it had crept in hither from the upper line And by those innumerable men against whom God raised one single person Constantine Eusebius means Maxentius Maximianus Herculius Maximinus and Licinius to whom Diocletian and Galerius may be added But by those many friends both of the Daemons and of themselves he means the Presidents and Governours of Provinces and the Commanders of the Milice who that they might curry favour with the Emperours molested the Christians in all places It may also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another sense that is many as being descended of many Daemons and the friends of those Daemons Which sense seems truer For it answers to these words which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this One Emperour is of One. For Eusebius alludes to that passage in the Gospel Ye are of your father the devil Joh. 8. 44. In the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they were infinite and many as being the friends of many Daemons Which reading is purer and truer Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius here seems to have imitated Dionysius Alexandrinus who in his Paschal Letter concerning the Tyranny of Macrianus expresses himself in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now is not for he never was which passage occurs in the seventh Book of his Eccles. Histor. Chap. 23. Vales. * See Note k. * Or Not to be ignorant of their c. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour hath placed a distinction after the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the passage thus Reipsa coarguit repressitque utpote quod jam olim fuisset ab ipso Deo superatum he really
the forecited place although in Porphyrius the ordinary reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dumatii Nor is it otherwise written in Eusebius's fourth Book De Praeparatione chap. 16. But Dumateni as I have said pleases me best Stephanus's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Dumatha a City of Arabia a Citizen whereof is termed Dumathenus as Glaucus says in the Second Book of his Arabick Archaeology Indeed the Arabians in their Patronymicks most commonly have this termination Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are wanting in Porphyrius which our Eusebius has added of his own Indeed Porphyrius in regard he treated concerning humane Victims and spake of the Athenians ought not to have omitted this instance There was heretofore one Leus Amongst the Athenians the son of Orpheus as Suidas says who when Athens was afflicted with famine and an answer had been given by Apollo Delphicus that the City should no otherwise be preserved unless some one of the Citizens would offer their daughters in sacrifice to the Gods delivered up his three daughters Phasithea Theope and Eubule to be sacrificed for the safety of the City Aelianus Book 12. Variae Historiae Chap. 28 instead of Phasithea names her Praxithea Nothing occurs more frequently amongst the Greek Oratours than the mention of these three daughters of Leus as in Aristides's Panathenaïcus in Libanius's thirteenth Declamation Demosthenes or whoever else is the Authour in the Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckons this Leus amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Founders of the Tribes from whom the Tribe of Leon took its name For these are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexandrinus does likewise mention him in his Protrepticon and Gregory Nazianzene in his Poem De Virtute and amongst modern writers Leopardus in his nineteenth Book in the last chapter save one Vales. r Erechtheus the son of Pandion had six daughters Protogenia Pandora Procris Creâ—sa Orithia and Chthonia The two eldest of these Protogenia namely and Pandora when an army of the Enemy had made an irruption out of Boeotia into Attica voluntarily offer'd themselves to be sacrificed for the safety of their Country On whom the Athenians conferred great honours after their deaths and gave them the name of Virgines Hyacinthidae because they had been sacrificed in Hyacinthus a Village of Attica neer the Village of the Sphendalenses Thus Phanodemus writes in the fifth Book of his Res Atticae as Suidas attests in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence a passage of Cicero's is clear'd in His Oration pro Sextio where his words are these Mortem quam etiam Virgines Athenis regis Opinor Erechthei filiae pro patria contempsisse dicuntur Ego vir consularis c. See Diodorus Siculus Book 17 and Demosthenes or whoever else is the Authour in the forementioned Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others say that Erechtheus had but four daughters who bound one another in mutual oathes that if one of them should die the rest should kill themselves Afterwards when Eumoâ—pus assistng the Eleusinii had made an irruption into Attica with great forces of the Thracians an answer was given to Erechtheus consulting the Oracle that the Victory should fall to the Athenians if Erechtheus would sacrifice one of his daughters Erechtheus therefore offered his youngest daughter Chthonia in sacrifice which done the other three daughters according as they had obliged themselves by oath killed themselves Thus Apollodorus in his Bibliotheca and Hyginus in his 46 th and 238 th Fable in whom the name of Chthonia is corrupted These three daughters of Erechtheus Sisters to Chthonia Euripides in his Erechtheus had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius attests and had feigned that after their death they were turn'd into the Hyades Theon's words on Aratus's Phaenomena are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther as to the Virgines Hyacintbidae some have affirmed that they were not the daughters of Erechtheus but 〈…〉 ne Hyacinthus So Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hyginus in his forementioned 238 th Fable Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the great City The Translatours have done ill in rendring it Megalopolis For Porphyrius whose words Eusebius makes use of here gave Rome that name according to the usage of his own age as it has been long since remark't by Joseph Sealiger in his Animadversions on Eusebius pag. 53. 'T is certain Libanius in his Oration entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does so term the City Rome Farther what Porphyrius says namely that at Rome on the Festival of Jupiter Latiaris still in his age a man was sacrificed is confirmed by Lactantius Book 1. chap. 21. Siquidem says he Latiaris Jupiter nunc sanguine colitur humano for Jupiter Latiaris is even at this present worshipt with humane bloud Prudentius's words in his first Book against Symmachus are these Funditur humanus Latiari in munere sanguis Dion Cassius speaks concerning this Feast in his fourty third Book pag. 351. Now the Latiaria were celebrated in December as I think For in that month the Gladiators Show was exhibited as we are informed from Herunaritius's Calendarium In the Latiare Sacrum the usage was that the bloud of that Gladiator who had been killed in the encounter should whilst it was warm be offered to Jupiter and as it were flung in his face as Cyprian relates in his Book De Spectaculis and Tertullian in his Apollogetick Chap. 9. There is an eminent passage in Justin the Martyr's Apology to the Senate where he speaks concerning this solemnity His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doing the same things that are done by you to an Idol you worship On which is sprinkled not only the bloud of irrational Creatures but humane Bloud also by the eminentest and most noble personage amongst you who makes this Libation of the Blood of those slain From which place we gather that the Praetor of the City performed this sacrifice and that a man was not sacrificed to Jupiter as Porphyrius says but only that the bloud of a Gladiator killed in the Theater was offered to Jupiter Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has not hit the meaning of this place he renders it thus Et nihilominus trecentos allos sacrificio addidisse and nevertheless added three hundred more to the sacrifice But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper term used concerning those Fathers who deliver up their children to be sacrificed to the Gods as we have seen above concerning Leus the Athenian When therefore the Nobles in Africa had presented three hundred Boyes to be sacrificed to the Gods Diodorus says that three hundred other Boyes were in like manner presented by other persons that they might shew their piety towards the Gods no less evidently than the former had done But I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three
4. That there being a disturbance in the Secular as well as the Ecclesiastick State of affairs the Macedonians having convened a Synod at Lampsacus did again confirm the Antiochian Creed and Anathematized that published at Ariminum and did again ratifie the deposition of Acacius and Eudoxius ibid. Chap. 5. That an engagement hapning about a City of Phrygia between the Emperour Valens and the Tyrant Procopius the Emperour took the Tyrant by the treachery of his Commanders and put him and them to death by inflicting new and unusual punishments upon them ibid. Chap. 6. That after the death of the Tyrant the Emperour forced those who had been present at the Synod and all the Christians to embrace Arius's Opinion Page 307 Chap. 7. That Eunomius having ejected Eleusius the Macedonian was made Bishop of Cyzicum And concerning Eunomius's original and that having been Amanuensis to Aëtius sirnamed Atheus he imitated him ibid. Chap. 8. Concerning the Oracle which was found cut upon a stone when the Wall of Chalcedon was demolished by reason of the Emperour Valens's anger Page 308 Chap. 9. That the Emperour Valens persecuted the Novatians also who in like manner as did the Catholicks embraced the Homoöusian Faith Page 309 Chap. 10. That the Emperour Valentinianus begat a son who bore his Fathers name to wit Valentinianus he having begat his son Gratianus before his being created Emperour ibid. Chap. 11. Concerning a hail of an unusual bigness which fell from heaven and concerning the Earthquakes in Bithynia and the Hellespont Page 310 Chap. 12. That those who embraced Macedonius's Opinion being reduced into streights by reason of the Emperours violence towards them sent an Embassage to Liberius Bishop of Rome and subscribed to the Homoöusian Creed ibid. Chap. 13. How Eunomius separated himself from Eudoxius because he adhered to his master Aëtius And that a disturbance being raised at Alexandria by Eudoxius's means Athanasius fled again And that when the Populace were tumultuous hereupon the Emperour being afraid by his Letters pacified the Alexandrians and ordered that Athanasius should be put into quiet possession of his Church again Page 313 Chap. 14. That after the death of Eudoxius at Constantinople the Arians ordained Demophilus but the Orthodox by the assistance of Eustathius of Antioch made Evagrius Bishop of Constantinople ibid. Chap. 15. That when the Emperour had banished Evagrius and Eustathius the Arians sorely oppressed and afflicted the Homoâ—usians Page 314 Chap. 16. Concerning the holy Presbyters who were burnt in a Ship and concerning the Famine which by the wrath of God hapned in Phrygia upon that account ibid. Chap. 17. That the Emperour arriving at Antioch did again persecute those that embrace the Homoöusian Opinion ibid. Chap. 18. Concerning what was done at Edessa and the reproachfull affront put upon the Prefect and concerning the Faith couragiousness and constancy of those Citizens and concerning a pious woman ibid. Chap. 19. That the Emperour Valens slew many persons the first letter of whose name was Theta upon account of a certain Necromantick-divination whereby that was foretold Page 315 Chap. 20. Concerning Athanasius's Death and the promotion of Peter to his See ibid. Chap. 21. That after Athanasius's death the Arians by the Emperour Valens's Order delivered up the Churches in Alexandria to Lucius who had been Ordained by them before and committed Peter to prison Page 316 Chap. 22. That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment But they are recorded in a Letter written by Peter who made his escape and fled to Damasus Bishop of Rome But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the solitudes ibid. Chap. 23. A Catalogue of the holy Monks who lived in the Desart ibid. Chap. 24. Concerning those holy Monks who were exiled how God by the Miracles they performed attracted all persons to himself Page 319 Chap. 25. Concerning Didymus a blind man Page 320 Chap. 26. Concerning Basilius of Caesarea and Gregorius of Nazianzum ibid. Chap. 27. Concerning Gregorius Thaumaturgus Page 322 Chap. 28. Concerning Novatus and those from him termed Novatians And that those Novatians who inhabited Phrygia altered the time of celebrating the Festival of Easter and kept it on the same day the Jews did Page 323 Chap. 29. Concerning Damasus Bishop of Rome and Ursinus How a disturbance and Sedition hapning in Rome upon their account there followed a great slaughter of men Page 324 Chap. 30. How after the death of Auxentius Bishop of Millain a Sedition hapning on account of the Election of a Prelate to succeed in that See Ambrosius President of the Province going with a Military Force to appease the tumult was by a general suffrage the Emperour Valentinianus having given his consent also preferred before all persons and Elected Bishop of that Church ibid. Chap. 31. Concerning Valentinianus's death pag. 325 Chap. 32. Concerning the Philosopher Themistius And that Valens appeased by the Oration he spake to him did in some measure mitigate his Persecution against the Christians ibid. Chap. 33. How the Goths under the Reign of Valens embraced Christianity Page 326 Chap. 34. That the Goths vanquished by other Barbarians fled into the Territories of the Romans and were received by the Emperour Which reception of theirs was the occasion both of the destruction of the Roman Empire and also of the Emperours own overthrow ibid. Chap. 35. That the Emperour by reason of his care and sollicitude about a War with the Goths remitted something of his Persecution against the Christians Page 327 Chap. 36. That the Saracens also at that time embraced the Faith of Christ a woman by name Mavia being their Queen and took one Moses a pious and faithfull person that led a monastick life to be their Bishop ibid. Chap. 37. That after Valens's departure from Antioch the Orthodox in the East more especially those at Alexandria took courage and having ejected Lucius restored the Churches again to Peter who was returned fortified with the Letters of Damasus Bishop of Rome ibid. Chap. 38. That the Emperour arriving at the City Constantinople and being reproach't by the people upon account of the Goths marches out of the City against the Barbarians And coming to an ingagement with them near Adrianople a City of Macedonia is slain by them after he had lived fifty years and Reigned sixteen Page 328 Book V. THE Preface Pag. 329 Chap. 1. How after the death of Valens when the Goths laid Siege to Constantinople the Citizens Sallied out of the City against them having those Saracens who were under Mavia's command to be their Auxiliaries ibid. Chap. 2. That the Emperour Gratianus having recalled the Orthodox Bishops from their Exile drove the Hereticks out of the Churches and took Theodosius to be his Colleague in the Empire Page 330 Chap. 3. What Bishops were in possession of the Presidency over the greater
Nestorius's deposition ibid. Chap. 6. Concerning Paulus Bishop of Emisa's journey to Alexandria and Cyrillu's commendation of Johannes on account of his Letter Page 405 Chap. 7. What the impious Nestorius writes concerning his own sufferings and how his tongue having at last been eaten out with worms he ended his life at Oasis ibid. Chap. 8. How after Nestorius Maximianus and after him Proclus then Flavianus were made Bishops of Constantinople Page 408 Chap. 9. Concerning the unfortunate Eutyches and how he was deposed by Flavianus Bishop of Constantinople and concerning the second to wit that theevish Synod at Ephesus ibid. Chap. 10. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus ibid. Chap. 11. This Wzitors Apology iâ— defence of the variety of Opinions amongst uâ—Christians and his derision of the Pagan Trifles Page 409 Chap. 12. In what manner the Emperour Theodosius prosecuted and expelled the Herefie of Nestorius Page 410 Chap. 13. Concerning Saint Symeon the Stylite ibid. Chap. 14. Concerning the Sâ—â—â— which appears frequently in the Piazza about the Pillar of Saint Symeon which this Writer and others have seen and concerning the same Saint's Head Page 412 Chap. 15. Concerning Saint Isidorus Peleusiots and Synesius Bishop of Cyrenae Page 413 Chap. 16. How the Divine Ignatius having been removed from Rome was deposited at Antioch ibid. Chap. 17. Concerning Attila King of the Scythae and how he destroyed the Provinces of the East and West And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world Page 414 Chap. 18. Concerning the publick buildings in Antioch and who they were that erected them Page 415 Chap. 19. Concerning the several Wars which hapned both in Italy and Persia during the Reign of Theodosius ibid. Chap. 20. Concerning the Empress Eudocia and her daughter Eudoxia and how Eudocia came to Antioch and went to Jerusalem Page 416 Chap. 21. That Eudocia did many good actions about Jerurusalem and concerning the different Life and Conversation of the Monks in Palestine Page 417 Chap. 22. What Structures the Empress Eudocia built in Palestine and concerning the Church of the Proto-Martyr Stephen within which 〈◊〉 was piously buried moreover concerning the death of the Emperour Theodosius Page 419 Book II. Chap. 1. COncerning the Emperour Marcianus and what signes preceded declaring he should be Emperour Page 420 Chap. 2. Concerning the Synod at Chalcedon and what was the occasion of its being convened Page 421 Chap. 3. A description of the great Martyr Euphemia's Church which is in the City Chalcedon and a Narrative of the miracles performed therein Page 422 Chap. 4. Concerning thâ—se things which were agitated and established in the Synod and how Dioscorus Bishop of Alexandria was deposed but Theodoret Ibas and some others were restored Page 423 Chap. 5. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem Page 426 Chap. 6. Concerning the Drought which hapned and the Famine and the Pestilence and how in some places the earth in a wonderfull manner brought forth fruits of its own accord Page 428 Chap. 7. Concerning the Murder of Valentimianus and the taking of Rome and concerning those other Emperours who governed Rome after Valentinianus's death ibid. Chap. 8. Concerning the death of Marcianus and the Empire of Leo. And how the Hereticks of Alexandria slew Proretius and gave that Arch-Bishoprick to Timotheus Aelurus Page 429 Chap. 9. Concerning the Emperour Leo's Circular Letters Page 431 Chap. 10. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters Page 432 Chap. 11. Concerning the Banishment of Timotheus Aelurus and the Ordination of Timotheus Salophaciolus and concerning Gennadius and Acacius Bishops of Constantinople Page 433 Chap. 12. Concerning the Earthquake which hapned at Antioch Three hundred fourty and seven years after that which had hapned in the times of Trajane ibid. Chap. 13. Concerning the Fire which hapned at Constantinople Page 434 Chap. 14. Concerning the universal Calamities Page 435 Chap. 15. Concerning the Marriage of Zeno and Ariadne ibid. Chap. 16. Concerning Anthemius Emperour of Rome and those Emperours who succeeded him ibid. Chap. 17. Concerning the death of Leo and the Empire of Leo Junior and also concerning Zeno his Father Page 436 Chap. 18. An Epitome of the Acts at the Synod of Chalcedon set at the end of the second Book Page 437 Book III. Chap. 1. COncerning Zeno's Empire and concerning his Life pag. 448 Chap. 2. Concerning the Incursions of the Barbarians both in the East and in the West ibid. Chap. 3. Concerning Bafiliscus's Tyranny and Zeno's Flight Page 449 Chap. 4. That Basilisâ—us recalled Timotheus Aelurus and induced thereto by him sent his Circular Letters to all places in order to the abrogating of the Chalcedon-Synod ibid. Chap. 5. Concerning those persons who consented to Basiliscus's Circular Letters and rejected the Synod of Chalcedon Page 450 Chap. 6. That Timotheus Aelurus recovered the Bishoprick of Alexandria and having restored the priviledge of a Paâ—â—iarâ—hate to the Church of Ephesus Anathematized the Chalcedon Synod Page 452 Chap. 7. That the Monks having raised a Sedition by the perswasion of Acacius Basiliscus was put into a fear and wrote and promulged Circular Letters contrary to those he had published before ibid. Chap. 8. Concerning Zeno's return Page 453 Chap. 9. That after Basiliscus's death the Bishops of Asia that they might appease Acacins sent him a Penitentiary-Libell craving pardon for their offence in rejecting the Synod of Chalcedon ibid. Chap. 10. Concerning those who governed the Bishoprick of Antioch ibid. Chap. 11. That the Emperour Zeno took a resolution of persecuting Aeâ—urus but by reason of his age he had compassion on him and let him alone And how after Aelurus's death Petrus Mongus was ordained by the Alexandrians But Timotheus Proterius's successour by the order of the Emperour obtained the Chair of the A 〈…〉 Page 454 Chap. 12. Concerning Johannes who obtained the Presidency â—ver the Alexandrian Church after Timotheus and how Zeno outed him in regard he had forsworn himself and restored the Chair of Alexandria to Petrus Moâ—gus ibid. Chap. 13. That Petrus Mongus embraced Zeno â— Henoâ—â—con and joyned himself to the Pâ—oâ—â—â—ians Page 455 Chap. 14. Zeno's Hâ—noâ—iâ—on ibid. Chap. 15. Thâ—â— Johannes Bishop of Alexandria coming to Rome perswades Simplicius to write to Zeno concerning what had hapned and what Zeno wrote back in answer to him pag. 456 Chap. 16. Concerning Calendion Bishop of Antioch and that he was condemned to be banished on account of the friendship he was suspected to have held with Illus and Leontius also that Petrus Fullo entred into an Union with Mongus and with the Bishops of Constantinople and Jerusalem ibid. Chap. 17. Concerning those things written by Petrus to Acacius who had embraced the Chalcedon-Synod Page 457 Chap. 18. In what manner Johannes Bishop of Alexandria perswades Felix Pope of Rome to
verses manifesting our Lord and his Passiant The Acrostick is this JESUS CHRIST SON OF GOD SAVIOUR CROSS Page 652 Chap. 19. That this Prophesie concerning our Saviour was not forged by any of the Christians but was written by Sibylla Erythraea whose books Cicero rendred into Latine Verse before the coming of Christ. And that Virgil makes mention of this Sibyll as also of a Virgin delivered of a Child but He sang of this Mystery obscurely out of a fear of those then in power Page 654 Chap. 20. Other Verses of Virgilius Maro's concerning Christ and the interpretation of them in which 't is shown but obscurely as the usage of Poets is that The Mystery is disclosed Page 655 Chap. 21. That 't is impossible for these things to be spoken concerning a meer Man and that unbelievers by reason of their ignorance of the Divine worship know not even whence they have their being Page 657 Chap. 22. The Emperour's Thanksgiving wherein He ascribes his Victories and all his other Blessings to Christ also a Reproof of Maximinus the Tyrant of those times who by the severity of his Persecution had increased the Glory of the Christian Religion Page 658 Chap. 23. Concerning the Polity of the Christians and that the Deity rejoyces in those who lead Virtuous lives and that we ought to expect a Judgement and a Retribution Page 659 Chap. 24. Concerning Decius Valerianus and Aurelianus who ended their lives miserably because of their Persecution of the Church Page 660 Chap. 25. Concerning Diocletian who with infamy resigned the Empire and by reason of his Persecuting the Church was stricken with Thunder ibid. Chap. 26. That God is the cause of the Emperour's Piety and that we ought to seek prosperous events from God and to impute them to him but must ascribe faults to our own sloth and negligence Page 661 Eusebius Pamphilus's Oration in praise of the Emperour Constantine spoken at his Tricennalia is divided into XVIII Chapters without Contents ANcient Writers were wont before their Books to set an Index or Contents of the Chapters to the end the Readers might know at first sight as 't were what was treated of in each Book Now this was usually done by them two ways For they either prefixt the Contents of all the Books together before their whole work as Plinius Secundus has done in his Books of Natural History Or else their usage was to set the Contents of the Chapters before each Book as Our Eusebius has done in His Ecclesiastick History For 't is not to be doubted but Eusebius did Himself make these Contents or Titles of the Chapters and set them before His Books of History as they now occur We may indeed observe that in these Contents Eusebius does always Speak of Himself in the first person For instance after the Contents of the Chapters of the Second Book these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Note that this Book was collected by us out of the Writings of Clemens Tertullian Josephus and Philo. Besides in His Seventh Book these are the Contents of the last Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Concerning those Ecclesiastick persons who were famous in Our Own age c. Whence it may plainly be gathered that Eusebius the Compiler of this History was the Authour of The Contents of the Chapters also Besides Rufinus who rendred the Books of Ecclesiastick History into Latine about Six hundred years after Eusebius's death found the same Contents in His Greek Copy which now occur in Our Copies And this is apparent from Rufinus's Manuscript Copies one of which written out above Seven hundred years since I have in my Custody For in them the Contents of the Chapters are always set before every Book in the same order wherein they are now placed in Our Greek Manuscript Copies And Rufinus calls them Capitula But Cassiodorus in His Preface to the Tripartite History terms them righter Titulos as does likewise S t Cyprian in His Exhortation to Martyrdom written to Fortunatus Compendium feci says He ut propositis titulis quos quis noscere debeat tenere Capitula Dominica Subnecterem Where you see that Tituli are distinguished from Capitula Moreover Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remarks that Tituli differ from Capitula For instance S t Matthew He says contains Sixty eight Tituli but Three hundred fifty five Capitula and so concerning the other Gospels Capitulum is properly a part of a Book which contains the entire Narrative of some one thing But Titulus is an Index set above the Capitulum and sometimes One Titulus or Title contains many Capita or Chapters as may be seen in The Pandects of the Civil Law The same thing was heretofore visible in S t Matthew's Gospel which had more Chapters than Titles as Suidas does attest So also in the other Gospels For that passage which occurs in Suidas namely that S t Mark had fourty eight Tituli and but thirty six Capita is faulty and instead of thirty six it must be mended thus two hundred thirty three as may be plainly gathered from The Canons of the Gospels which Our Eusebius composed But sometimes each Titulus does answer each Capitulum as t is in these Books of Ecclesiastick History And in the Mazarine and Medicaean Copies The Titali or Contents of each Book are prefixed together with the Numeral Notes or Figures But in The Fuketian Manuscript after the Titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added together with the Numeral Note But this term never occurs in those Excellent Copies which I have mentioned Yea instead thereof I found the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the Beginning of the Fourth Book over the very Contents of the Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Contents of the Fourth Book Vales. THE ECCLESIASTICAL HISTORY OF Eusebius Pamphilus IN TEN BOOKS Made English from that Edition set forth by VALESIUS and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said Historian which are done into ENGLISH and set at their proper places in the Margin Hereto also is annexed an account of the Life and Writings of the foresaid Historian Collected by VALESIUS and Rendred into ENGLISH HINC LUCEM ET PUCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1683. VALESIUS'S PREFACE To HIS EDITION of EUSEBIUS'S HISTORY HAving performed the Office of a Solemn Dedication 't is now time Most Illustrious Prelates That I should give You a particular Account of my Work For whereas this Labour was undertaken by me on Your account chiefly and by Your Command I do both wish and also hope that before all others You will be the Readers and Judges of my Work There are three things therefore which I have endeavoured to perform in this Edition The first is an Amendment of the Greek Text The second a Latine Version of it The third
Socrates does attest But in regard this Book together with very many others is lost by the carelesness of Antiquity we by gathering together from this place and t'other the Testimonies of Ancient Writers who have spoken concerning Eusebius to the utmost of our ability will endeavour to repair that Loss Eusebius therefore was born in Palestine about the Close as 't is likely of Gallienus ' s Reign That he was a Native of Palestine is hence prov'd because by the Ancients he is commonly call'd a Palestinian So 't is certain Basilius Theodoret and others do term him And although he might have been thus Sur-nam'd from his being Bishop of the City Caesarea yet it seems to me truer that he drew that Sur-name from his Country Indeed he himself does attest in his First Book concerning the Life of Constantine that during his being a youth he was educated and conversant in Palestine and that Constantine was first seen by him there whilst he made a journey thorow Palestine in the Court of Diocletianus Augustus Besides in the Second Book of the same work where he records a Law of Constantine's which he wrote to the Palestinians in favour of the Christians he does plainly shew himself to have been a Palestinian For after he has recited the Contents of that Law transmitted to the Palestinians he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were the Constitutions contained in the Emperour's first Edict sent to Us. But whereas I have plac'd his Birth upon the Latter end of Gallienus ' s Reign of this thing I have Eusebius himself for my Authour For speaking in his Books of Ecclesiastick History concerning Dionysius Bishop of the Alexandrians he does attest that He had lived in his own age as may be seen in Book 3 Chap. 28. Wherefore in regard 't is manifest that Dionysius Alexandrinus departed this life on the twelfth year of Gallienus ' s Empire Eusebius must of necessity have been born then if his age fell on those times wherein Dionysius lived The same may likewise be gathered from the Fifth Book of his Ecclesiastick History about the end of it where speaking concerning Artemon's Heresie he writes that Paul of Samosata had revived that Heresie in his age Lastly relating in his Seventh Book those things which hapned during the Reign of Gallienus before he begins his Discourse concerning the Errour and Condemnation of Paul of Samosata he has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now after an historical relation of these things we will deliver to the knowledge of posterity an account of our own age Whom he had for his Parents is unknown to us excepting that Nicephorus Callistus following I know not what Authours does tell us that he was begotten of the Sister of Pamphilus the Martyr But in Arius's Letter to Eusebius Bishop of Nicomedia he is termed the Brother of Eusebius Nicomediensis And although by reason of his friendship he might be called the Brother yet it seems truer to me that he was either the near Kinsman or Cousin-germane of Eusebius Nicomediensis especially in regard Arius although many other persons are there mentioned yet terms onely Eusebius of Caesarea Brother to him of Nicomedia Besides Eusebius of Nicomedia was a Native of Syria For he was at first Bishop of Berytus Nor was it the usage then that strangers and persons unknown should be preferred to govern Churches What Masters he had in secular Learning is in like manner unknown to us But in sacred Literature he had Dorotheus the Eunuch a Presbyter of the Antiochian Church for his Master of whom also he makes an honourable mention in his Seventh Book Although Eusebius at that place says onely that he had heard Dorotheus whilst he expounded the Holy Scriptures in the Church not unfitly Nevertheless if any one has a mind with Trithemius to conclude from those words of Eusebius that Eusebius was Dorotheus ' s disciple truly I shall not very much oppose him Theotecnus being at that time dead the Bishoprick of the Church of Caesarea was administred by Agapius a person of eminent piety and large bounty towards the poor By him Eusebius was admitted into the Clergy and entred into the strictest and most intimate friendship with Pamphilus who at that time was eminent amongst the Presbyters of the Church of Caesarea Pamphilus was by Nation a Phoenician born at Berytus Scholar to Pierius a Presbyter of the Alexandrian Church as Photius relates Who in regard he was inflamed with a singular Love of sacred Learning and with the greatest diligence imaginable made a Collection of all the Books of Ecclesiastick Writers and especially of Origen's founded a most famous School and Library at Caesarea Of which School Eusebius seems to have been the first Master Indeed Eusebius in his Book concerning the Martyrs of Palestine writes in express words that Apphianus who compleated his Martyrdom on the third year of the Persecution had been instructed in the Sacred Scriptures by him in the City Caesarea From that time Eusebius always lived with Pamphilus in the closâ—st intimacy and continued his inseparable companion till his death so dear to him that from his friendship he got the surname of Pamphilus Nor did Eusebius love him whilst he liv'd but had a singular affection for him when dead also in so much that after Pamphilus ' s death he always made a most honourable and likewise a most loving mention of him This is attested by those Three Books which he wrote concerning the Life of Pamphilus the Martyr which Books S t Jerome terms most elegant ones The same is likewise gathered from many passages which occur in his Ecclesiastick History and in his Book concerning the Martyrs of Palestine Lastly in his Second Book against Sabellius which was written by Eusebius after the Nicene Council he frequently commends Pamphilus the Martyr although he suppresses his name For even in the very beginning of his Discourse he says thus Puto adhuc aures obstrepi meas à memoria beati illius viri c. I think my Ears are as yet struck by the memory of that Blessed man who frequently made use of that devout word For even your ears do as yet retain the sound of that word For I think I hear him saying The onely-begotten Son of God For this Religious word was always uttered by his mouth For it was the remembrance of the Onely-Begotten to the Glory of the unborn Father Now we have heard the Apostle commanding that Presbyters ought to be honoured with a double honour those especially who labour in the Word and Doctrine And at pag. 29 he speaks of him again in this manner Haec non nos extollunt c. These things do not puff us up remembring that Blessed man Now I wish I could so speak as together with you I did always hear from him But these words which are now said seem to have been pleasing to him For 't
which he was upon to the Studious in sacred matters About the same time Eusebius comprized a Description of the Jerusalem-Church and of the sacred Gifts which had been consecrated there in a small Book and Dedicated it to the Emperour Constantine Which Book together with his Tricennalian Oration he had plac'd at the close of his Books concerning the Life of Constantine But this Book is not now extant At the same time also Five Books were written by Eusebius against Marcellus the last three whereof De Ecclesiasticâ Theologiâ he Dedicated to Flaccillus Bishop of Antioch Now Flaccillus entred upon that Bishoprick a little before the Synod of Tyre which was conven'd in the Consulate of Constantius and Albinus on the year of Our Lord's Nativity 335. 'T is certain Eusebius in his First Book against Marcellus De Ecclesiasticâ Theologiâ Chap. 14 writes in express words that Marcellus had been deservedly condemned by the Church Now Marcellus was first condemned in the Constantinopolitan Synod by those very Bishops who had consecrated Constantine ' s Church at Jerusalem that is on the year of Christ 335 or else 336 as Baronius will have it Indeed Socrates acknowledges but Three Books of Eusebius ' s against Marcellus those namely which are entituled De Ecclesiasticâ Theologiâ whereas nevertheless the whole Work against Marcellus was by Eusebius comprized in Five Books Farther of all Eusebius's Books the last seem to be those Four concerning the Life of Constantine For they were written after the death of that Emperour whom Eusebius did not long survive For he dyed about the beginning of Constantius Augustus ' s Reign a little before the death of Constantine Junior which hapned when Acindynus and Proculus were Consuls on the year of Christ 340 as may be gathered from Socrates's Second Book Now what Scaliger says in his Animadversions upon Eusebius pag. 250 of the last Edition that Eusebius's Books against Prophyrius were written under Constantius Son to Constantine the Great can't so easily be admitted of by us in regard 't is confirmed by the Testimony of no ancient Writer But what the same Scaliger adds in that very place that the three last Books of The Evangelick Demonstration the eighteenth namely ninteenth and twentieth were written by Eusebius against Prophyrius therein he does manifestly blunder Saint Jerome writes indeed that Eusebius answered Porphyrius in three Volumes that is in the eighteenth nineteenth and twentieth who in the twelfth and thirteenth of those Books which he published against the Christians had attempted to confute the Book of the Prophet Daniel But Saint Jerome does not mean Eusebius's Books concerning Evangelick Demonstration as Scaliger thought but the Books he wrote against Porphyrius which had this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books of Confutation and Apology as may be gathered from Photius's Bibliotheca Farther I am of Opinion that these Books were written by Eusebius after his Ecclesiastick History And this I conjecture from hence because Our Eusebius in the Sixth Book of his Ecclesiastick History where he produces a famous passage out of Porphyrius's Third Book against the Christians makes no mention of those Books wherein he had answered Porphyrius whenas nevertheless he is wont to be a diligent Quoter of his own works and does frequently referre the Studious to the reading of them But because a fit opportunity presents it self I have a mind to make some few Remarks here concerning his Books of Ecclesiastick History For on their account chiefly all this Labour hath been undertaken by us Indeed much hath been written by Our Eusebius for the profit and advantage of the Catholick Church and in confirmation of the truth of the Christian faith partly against the Jews and partly against the Heathens Nevertheless amongst all his Books his Ecclesiastick History does deservedly bear away the Bell. For before Eusebius many persons had written Books in defence of the Christian Faith and by most cogent Reasons had confuted the Jews Contumacy and the Errour of the Heathens But there was no person before Eusebius who would deliver to posterity an History of Ecclesiastick Affairs On which account Our Eusebius is the more to be commended who was both the first that found out this Subject and also after he had attempted it left it entire and perfect in every respect 'T is certain although many have been found after him who incited by his example have undertaken to commit to writing Ecclesiastick matters yet they have all begun their History from those times wherein Our Eusebius had closed his Work but the History of the foregoing times which he had set forth in Ten Books they have left to him entire and untoucht Wherefore should any one have a mind to term him the Father and Founder of Ecclesiastick History truly that person would seem to give him this surname not absurdly nor without cause Now what way Eusebius applied himself to this Subject 't is not hard to conjecture For whereas in the last part of his Chronical Canons he had accurately noted the Time of Our Lords Coming and of his passion the names also of the Bishops who had sate in the four chief Churches and of the famous men who had flourished in the Church and lastly in their own time and order had digested the Heresies and Persecutions wherewith the Church had been disquieted He was led by the hand as 't were by little and little to the writing an Ecclesiastick History that he might handle those matters more largely and copiously in his Ecclesiastick History which in his Chronical Canons he had comprized in a Summary as ' t were Indeed he himself in the Preface to his Ecclesiastick History does plainly shew that which I have said Where also he requests that Pardon may be granted him by candid Readers if peradventure he shall not so largely and copiously pursue and finish this Subject for he says that he was the first person who applied himself to this sort of writing and first began to walk in a way which had not before been worn by any one's footsteps But this may seem to some persons not so much an excuse and desire of Pardon as an endeavour to procure praise and glory Farther notwithstanding it appears evident from Eusebius ' s own Testimony that he wrote his Ecclesiastick History after his Chronological Canons yet 't is strange that Both those Works proceed to one and the same Limit namely to Constantine's twentieth year which was the year of Christ 325. That moreover may deservedly be wondred at that although the Nicene Synod was celebrated on Constantine's Vicennalia yet no mention is made of it either in his Chronicon or Ecclesiastick History For whereas in his Latine Chronicon at the Fifteenth year of Constantine these words occur Alexandrinae Ecclesiae 19. ordinatur Episcopus Alexander c Alexander is ordained the nineteenth Bishop of the Alexandrian Church by whom Arius the Presbyter being ejected out of that
Senate and the Emperour Augustus Under whom whenas the presence of Christ was apparent the long-lookt-for Salvation of the Gentiles was accomplished and their calling consequently followed according to the predictions of the Prophets Since which time the Princes and Rulers of Juda those I mean who were of Jewish extraction ceasing straightway the series and course of the High-preisthood which among them by order of succession afâ—er the decrease of the former was always as it was meet wont to fall unto the next of bloud was confounded Hereof thou hast Josephus a witness worthy of credit declaring how that Herod after that he was intrusted with the rule over the Jews by the Romans assigned them no more High-priests of the antient Priestly Race but conferred that honour upon certain obscure persons and how that the same course which Herod had taken in constituting High-priests was followed by his son Archelaus and after by the Romans who succeeded him in the Government of Judea The said Josephus declareth how that Herod first shut up under his own Privy-Seal the Holy Roâ—e of the High-priest not permitting the High-priests to keep it any longer in their own custody and that after him Archelaus and after Archelaus the Romans did the same And let these things be spoken by us to evidence the truth of another Prophesie which by the coming of our Saviour Christ Jesus was accomplished For most plainly and expressly of all other the Holy Scripture in Daniel describing the number of certain weeks unto Christ the Ruler whereof we have in another place intreated foretelleth that after the accomplishment of those weeks the Jewish anointing should be abolished And this is plainly proved to have been fulfilled at the time when our Saviour Jesus Christ came in the flesh And let these things necessarily be fore-observed by us for the proof of the truth of the times CHAP. VII Of the disagreement supposed to be among the Gospels about the Genealogy of Christ. BUt in as much as Matthew and Luke committing the Gospel to writing have differently delivered unto us the Genealogie of Christ and are thought by many to disagree very much among themselves so that almost every one of the faithful through ignorance of the truth hath ambitiously striven to comment upon those places come on let us rehearse a certain History which is come to our hands concerning the premises the which Africanus whom we mentioned a little before hath set down in an Epistle written to Aristides about the concordance of the Genealogie of Christ in the Gospels and having indeed blamed the Opinions of others as wrested and false he delivereth the History that he himself had met withall in these very words For seeing that the names of kindred in Israel were numbred either after the line of nature or after the rule of the Law after the order of Nature as by succession of natural seed after that of the Law as when any one begetteth a son in the name of his brother who deceased without issue For because a perspicuous hope of the Resurrection was not yet granted them they shadowed out in some sort the promise to come with this kind of mortal Resurrection that the name of the deceased might continue and never be quite blotted out Because thereâ—ore of them that are reckoned in this Genealogy some succeeded their fathers as natural sons but others received their name whence they received not their nature mention is made of both as well of them who were truly fathers as of them who were titular onely and as fathers Thus neither of the Gospels is found false the one drawing the Pedegree by the Natural the other by the Legall line For the race both of Solomon and that also of Nathan are so wrapped and twisted together by reviving of persons deceased without issue by second marriages and by raising up of seed that not without cause the same men are supposed to have had divers fathers whereof some were onely nominative others fathers indeed Thus the account in both Gospels is true and is brought down to Joseph accuratly and exactly though by a various and different line And that what I say may plainly appear I will recite the alteration of Families If we count the Generations as Matthew doth from David by Solomon Matthan will be found the third from the end who begat Jacob the father of Joseph but if from Nathan the son of David according unto Luke then the third in like manner from the end will be Melchi whose son was Heli the father of Joseph For Joseph was the son of Heli the son of Melchi Joseph therefore being as it were the mark we shoot at we must shew how each person is termed his father as well Jacob who deriveth his pedegree from Solomon as Heli who descended from Nathan and besides how in the first place these two Jacob and Heli were brethren then in the next place how their fathers Matthan and Melchi born of divers kindreds may be made appear to be Grand-fathers to Joseph Now therefore thus it was Matthan and Melchi marrying one after the other the same wife begat children who were brethren by the mother the law not forbidding a widow either dismissed from her husband or after the death of her husband to be married unto another man First therefore Matthan descending from Solomon begat Jacob of Estha for that is said to be the womans name After the death of Matthan Melchi who descended from Nathan being of the same Tribe but of another race as we said before took this widow to his wife and begat Heli his son Thus shall we find Jacob and Heli though of a different race yet by the same mother to have been brethren One of whom namely Jacob after Heli his brother was deceased without issue married his wife and begat on her the third Joseph by nature indeed and reason his own son whereupon also it is written And Jacob begat Joseph but by the Law he was the son of Heli for Jacob being his brother raised up seed unto him Wherefore neither is that Genealogie which concerneth him to lose its authority the which indeed Matthew the Evangelist reciting saith And Jacob begat Joseph but Luke on the other side Which was the son as it was supposed for he addeth this withall of Joseph which was the son of Heli which was the son of Melchi Nor could he more significantly and properly have expressed that way of Generation according to the Law Therefore in his recital of procreations of this sort he passeth over in silence even to the end the word of Begetting carrying the whole series of Families step by step up as high as Adam who was the son of God Neither is this matter destitute of good proof or rashly and hastily devised For the kinsmen of our Saviour according to the flesh either out of desire to make known the Nobility of their stock or simply to
heard concerning Jesus by his disciple and Apostle Thaddaeus who without the help of Herbs or Medicines restored him to his former soundness And not onely him but one Abdus also the son of Abdus who had the Gout he coming and falling down at Thaddaeus's feet received a blessing by prayer and the laying on of his hands and was healed Many others also of the same City with them were cured by the Apostle who wrought wonderfull Miracles and Preached the Word of God After all this Agbarus spake thus We believe Thaddaeus whatever thou dost thou performest by the power of God and therefore we greatly admire thee But We pray thee moreover give us some farther account of the Advent of Jesus How and after what manner it was of his power also and by what virtue he wrought those mighty Works we have heard I shall now be silent replied Thaddaeus because I am sent to publish the Word of God But assemble all the men of thy City together to me to morrow and I will Preach the Word of God to them and will disperse the Word of life among them and expound the Advent of Jesus after what manner it was his Commission and for what reason his Father sent him the power of his Works the Mysteries he declared to the world by what power he wrought so great Miracles his new Preaching the slender and mean reputation he made himself of the despicableness of his outward man how he humbled himself even unto death how he lessened his Divinity how many and great things he suffered of the Jews how he was Crucified how he descended into Hell and rent asunder that Inclosure never before severed how he rose again and together with himself raised those from the dead who had layn buried many ages how he descended from heaven alone but ascended to his Father accompanied with a great multitude how with glory he is set down at the right hand of God his Father in Heaven and how he will come again with power and glory to judge both quick and dead Agbarus therefore commanded the men of his City to come together very early and hear Thaddaeus Preach After this he commanded that Gold and Silver should be given to Thaddaeus But he refused it saying how shall we who have left all that was our own take any thing that is anothers These things were done in the Three hundredth and fortieth year All this being translated word for word out of the Syriack Tongue and not unprofitable to be read we have thought good to set down opportunely in this place THE SECOND BOOK Of the Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE WHatsoever was necessary to be premised by way of Preface to Our Ecclesiastical History both concerning the Divinity of the comfortable Word the Antiquity of the points of our doctrine and Evangelical Politie and also moreover concerning the Manifestation our Saviour lately made of himself his Passion and the Election of the Apostles we have Treated of in the foregoing Book and briefly summed up the proofs thereof Now therefore in this we will diligently look into what followed upon his Ascension partly from what we find noted in Holy Writt and partly from other Records which we will mention in due place CHAP. I. Of those things which were instituted by the Apostles after the Ascension of Christ. FIRST of all therefore Matthias who as before hath been manifested was one of the Lords disciples by lot was elected into the Apostleship of the Traitour Judas Then seven approved men were by prayer and imposition of the Apostles hands Ordained Deacons for the publick Administration of the Churches affairs of which number Stephen was one who immediately after his Ordination as if he had been made Deacon onely for this was the first that after the Lord was slain by those very Jews that had been the Lords murtherers who stoned him to death And thus he being the first of the worthily victorious Martyrs of Christ gained a Crown answerable to his Name Then James also who was termed the brother of the Lord because he also was called the Son of Joseph for Joseph was the father of Christ to whom Mary being Espoused before they came together she was found with child of the Holy Ghost as the Sacred History of the Gospel doth declare This same James I say who for his eminent virtue the Antients surnamed the Just was as they relate the first that had the Episcopal seat of the Church at Jerusalem delivered to him So Clemens affirms in the sixth Book of his Institutions For he says That after our Saviours Ascension Peter James and John although our Lord had preferred them before the rest did not contend for the Dignity but chose James the Just Bishop of Jerusalem The same Author in the seventh Book of the same work says this farther of him The Lord after his Resurrection conferred the gift of Knowledge upon James the Just John and Peter which they delivered to the rest of the Apostles and those to the Seventy Disciples one of whom was Barnabas But there were two James's the one surnamed the Just who was cast head-long from the Battlement of the Temple and beaten to death with a Fullers Club the other was beheaded Paul makes mention of this James the Just writing thus Other of the Apostles saw I none save James the Lords brother At this time also all that our Saviour had promised to the King of the Osdroënians was fulfilled For Thomas moved thereto by Divine impulse sent Thaddaeus to Edessa to be a Preacher and Evangelist of the Doctrine of Christ as from a Record there found we have a little before manifested He when he was come thither did in the Name of Christ both cure Agbarus and also astonished all the Inhabitants of the country with the wonderfulness of his Miracles And when he had sufficiently prepared them with such Works and brought them to an adoration of Christs power he made them disciples of his wholesome Doctrine From that very time untill now the whole City of the Edessens has continued to be Consecrated to Christs Name enjoying no trivial evidences of our Saviour's graciousness towards them And these things are said as from the History of the old Records We will now return again to Holy Writ After the Martyrdom of Stephen when the first and sorest persecution of the Church at Jerusalem by the Jews arose all the disciples of Christ except the Twelve onely being scattered throughout Judea and Samaria some of them travelling as far as Phoenice and Cyprus and Antioch as Holy Scripture testifieth were not able to be so bold as to communicate the Word of Faith to the Gentiles but Preach't to the Jews onely At that time Paul also untill then made havock of the Church entring into every house of the faithfull haling men and women and committing them to prison Moreover Philip one of those who was ordained
CHAP. IV. Of the first Succession of the Apostles THat Paul therefore Preaching to the Gentiles laid the foundations of those Churches from Jerusalem and round about unto Illyricum is manifest both from his own words and also from what Luke has related in the Acts. Likewise in what Provinces Peter Preaching the Gospel of Christ to those of the Circumcision delivered the doctrine of the New Covenant is sufficiently apparent from his own words out of that Epistle of his which we have said is universally acknowledged as genuine which he wrote to the Jews that were dispersed throughout Pontus and Galatia Cappadocia and Asia and Bithynia Now how many and what sincere followers of them have been approved as sufficient to take the charge of those Churches by them founded it is not easie to say except such and so many as may be collected from the words of Paul For he had very many fellow labourers and as he termed them fellow souldiers many of which were by him vouchsafed an indeleble remembrance he having in his own Epistles ascribed to them an everlasting commendation But Luke enumerating in the Acts the disciples of Paul makes mention of them by name Moreover Timothy is reported to have been the first that was chosen to the Bishoprick of the Ephesian Church as also Titus of the Churches in Orâ—â—t Luke by original extract an Antiochian by profession a Physitian for the most part accompanied Paul and being diligently conversant with the rest of the Apostles has left us in two Books written by divine inspiration Lessons that are medicinable for our souls which he prâ—â—ured of them The one is the Gospel which he professes he wrote even as they delivered it unto him who from the beginning were eye witnesses and Ministers of the Word in all which things he says he had perfect understanding from the very first The other is the Acts of the Apostles which Treatise he composed now not of such passages as he had received by report but of what he had seen with his own eyes They say also that Paul was wont to mean the Gospel according to Luke when speaking as it were of his own Gospel he says According to my Gospel Of the rest of the followers of Paul Crescens is by the Apostle himself declared to be one who was sent by him into Gallia Linus also whom in his second Epistle to Timothy he mentions to be at Rome with him who was before manifested to have been the first that was chosen to the Bishoprick of Rome after Peter Clemens also who was likewise constituted the third Bishop of Rome is attested by Paul himself to have been his fellow labourer and companion in sufferings Furthermore that Areopagite by name Dionysius whom Luke in the Acts records to have been the first that believed after the Sermon made by Paul to the Athenians in Areopagus another Dionysius one of the Antients a Pastour of the Corinthian Church relates to have been the first Bishop of the Athenian Church But as we goe on with this work of ours we will in due place declare the successions of the Apostles in their several times Now we will proceed to that part of our History which follows in order CHAP. V. Of the last Siege of the Jews after Christs death AFter Nero who held the Government thirteen years Galba and Otho having reigned a year and six months Vespasian grown famous in the wars against the Jews was made Emperour in Judea being proclaimed by the Army there He therefore going immediately to Rome committed the management of the war against the Jews to his son Titus Moreover after the Ascension of our Saviour when the Jews besides the audacious wickedness committed against him had now contrived and executed very many cruel designs against his Apostles first Stephen being stoned to death by them then after him James the son of Zebedee and brother of John beheaded and last of all that James who was first chosen into the Episcopal seat there after our Saviours Ascension Murthered according to the fore mentioned manner when the rest of the Apostles were by innumerable wiles laid wait for to be put to death and being driven out of Judea were gone to Preach the doctrine of the Gospel to all nations assisted by the power of Christ who had said unto them Goe and teach all Nations in my Name And furthermore when the whole congregation of the Church in Jerusalem according to an Oracle given by revelation to the approved persons amongst them before the war were commanded to depart out of the City and inhabit a certain City they call it Pella beyond Jordan into which when those that believed in Christ had removed from Jerusalem and when the holy men had as it were totally relinquished the Princely Metropolis of the Jews and the whole Country of Judea then at length divine vengeance seized them who had dealt so unjustly with Christ and his Apostles and utterly destroyed that wicked and abominable generation from among men But how great calamities then befell the whole nation in every place and how they especially who were inhabitants of Judea were driven to the extremity of misery and how many Myriads of men together with women and children were destroyed by Sword and Famine and by infinite other kinds of death and how many and what Sieges there were of the Jewish Cities and how great miseries and more than miseries they beheld who fled into Jerusalem it self as into the best fortified Metropolis and also the manner and order of the whole war and every particular action therein and how at length the abomination of desolation predicted by the Prophets was set up in the very Temple of God heretofore famous but now about to suffer all manner of pollution and to undergoe its last destruction by fire He that is desirous to know it may accurately read all this in the History written by Josephus But how the same Writer relates that a multitude of about thirty hundred thousand persons assembled together from all parts of Judea at the time of the passeover feast were shut up in Jerusalem as it were says he in a prison I think it requisite to shew in those his own words For it was fit that at that very time wherein they had killed the Saviour and Benefactour of all Christ the Son of God that in the same days I say they should be shut up as it were in a Prison to receive that destruction from divine vengeance which awaited them But I will omit the particular relation of those miseries which befell them and their great sufferings by the Sword and otherwaies and doe think it necessary to propose onely the Calamities of the Famine that so they who shall read this our work may from that part of their sufferings understand that the divine punishment for their enormous impieties committed against the Christ of God did not long after
the same Writer relates saying that a Prophecy was found in the holy Scriptures comprehending thus much to wit that about that time one was to come out of their Country who should rule over the whole world which this Writer understood to have been fulfilled in Vespasian But he did not rule over the whole world onely obtained the Roman Empire This therefore may more justly be referred to Christ to whom it was said by the father Desire of me and I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for thy possession And the sound of whose Holy Apostles at the very same time went out into all Lands and their words unto the ends of the world CHAP. IX Of Josephus and the Writings he left AFter all this it is fit that we should not be ignorant of this same Josephus who has given us so great assistance in the History we now have in hand from whence and of what stock he came And he himself does manifest even this also saying after this manner Josephus the son of Mattathias a Priest of Jerusalem who my self also at first fought against the Romans and was by necessity forced to be present at what was done afterwards This man was esteemed the most eminent person of all the Jews of those times not onely by his own country men but also by the Romans insomuch that he was honoured with a Statue dedicated to him in the City of Rome and the Books compiled by him were accounted worthy to be placed in the publick Library He wrote all the Jewish Antiquities in twenty entire Books and the History of the Jewish war in his own time in seven Books which History he himself testifies he put forth not onely in Greek but also in his own Country language and He is worthy to be credited both in this and in other things There are also two other Books of his extant very worthy to be read which are about the Ancientness of the Jews in which he answers Apion Grammaticus who at that time wrote a Volume against the Jews and some others who had attempted to calumniate the Antiquity and Laws of the Jewish Nation In the former of these he sets forth the number of the Canonical Books of that called the Old Testament which of them are among the Hebrews unquestionable and undoubted as being received from antient tradition discoursing of them in these words CHAP. X. How Josephus makes mention of the Holy Bible THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another but onely two and twenty containing an Historical account of all times which are worthily believed to be divine And five of these are the works of Moses which comprehend both the Laws and also a continued Series of the generations of men and what was done by them from their first creation untill his own death This space of time wants little of three thousand years And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes the Prophets who succeeded Moses wrote what was done in their Ages in thirteen Books The remaining four contain Hymnes to God and precepts and admonitions for the well ordering of mens lives Also from Artaxerxes untill our own times every thing is indeed recorded but these Books have not been accounted worthy of the like authority with the former in that the succession of the Prophets was not so accurately known But it is manifestly apparent how highly we revere our own Writings For in so many ages now passed over no one has dared either to adde or to diminish from them or to change any thing therein but it is implanted upon all us Jews immediately from our very birth to think that these are the Precepts of God and to persevere in them and if need so require willingly to die for them And let these words of this Writer be profitably here inserted He compiled also another elaborate work not unworthy of himself about the Empire of Reason which some have entitled Maccabees because it contains the conflicts of those Hebrews in the writings called the Maccabees so termed from them who valiantly fought for the worship of God And at the end of his twentieth Book of Antiquities he intimates as if he purposed to write in four Books according to the opinion of the Jews which they had received from their Ancestours of God and of his essence also of Laws why according to them some things are lawfull to be done and others forbidden Himself also in his own Books mentions other works compiled by his diligence Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the conclusion of his Antiquities for the confirmation of the quotations and Authorities we have taken out of him He therefore blaming Justus Tiberiensis who had taken in hand as well as he to write an History of those very times as having not related the truth and accusing the man of many other faults at last adds thus much in these words But I was not in that manner as you were timorous concerning my Writings but gave my Books to the Emperours themselves when the deeds done were fresh and almost yet to be seen for I was conscious to my self that I had all along faithfully observed the delivery of the truth upon account whereof hoping for their evidence I was not disappointed of my expectation and moreover I communicated my History to many others some of whom were actually present in the war as was King Agrippa and several of his Relations Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them that he subscribed my Books with his own hand and gave command they should be publickly read And King Agrippa wrote Sixty two Epistles testifying therein that the truth was delivered by me Two whereof Josephus there adjoyns But let thus much be thus far manifested concerning him We will now proceed to what follows CHAP. XI How after James Simeon Governed the Church at Jerusalem AFter the Martyrdom of James and the taking of Jerusalem which immediately followed thereupon report goes that the Apostles and disciples of our Lord who were yet alive met together from all parts in the same place together also with the kinsmen of our Lord according to the flesh for many of them hitherto survived and that all these held a consultation in common who should be adjudged worthy to succeed James and moreover that all with one consent approved of Simeon the son of Cleophas of whom the History of the Gospel makes mention to be worthy of the Episcopal seat there which Simeon as they say was Cousin German by the Mothers side to our Saviour for Hegesippus relates that Cleophas was the brother of Joseph CHAP. XII How
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
therefore suggested to Nicetas the father of Herod but the brother of Dalcis do address to the Governour that he would not give us his body least as they said they leave him that was crucified and begin to worship this person and this they spoke upon account of the suggestion and importunity of the Jews who very diligently watcht us when we were about to take his body out of the fire but they were ignorant that we could never at any time relinquish Christ who suffered for the salvation of all those throughout the world who were to be saved nor yet worship any other For we adore him as being the Son of God but we have a worthy affection for the Martyrs as being the disciples and followers of the Lord because of their most exceeding great love shown to their own King and Master whose companions and fellow disciples we wish our selves to be The Centurion therefore perceiving the contentious obstinacy of the Jews caused the body to be brought forth and as 't is customary with them burnt it and so we at length gathered up his bones more highly to be prized than the most pretious gemms and more refined than the purest gold and deposited them in a decent place of burial whereat being assembled together the Lord grant we may with joy and gladness celebrate the Birth-day of his Martyrdom both in memory of those who have heretofore undergone and been victorious in this glorious conflict and also for the instruction and preparation of such as hereafter shall be exercised therein Thus much concerning the blessed Polycarp who together with twelve Philadelphians was crowned with Martyrdom at Smyrna who alone is so eminently famous and memorable amongst all men that even the heathens every-where doe make mention of him Such was the glorious exit of the admirable and Apostolick Polycarp whose story the brethren of the Church in Smyrna have in the fore-cited Epistle recorded and to the same writing concerning him are annexed other Martyrdomes undergone at the same City of Smyrna and at the same period of time wherein Polycarp suffered Amongst which number Metrodorus supposed to be a Presbyter of the Sect of the Marcionites was burnt to death But the most famous and eminent Martyr of those times was one Pionius Whose particular professions boldness and freeness in speaking Apologies and most learned orations in defence of the faith made both before the people and in the presence of the Governours and moreover his affectionate invitations and encouragements to those who in time of persecution fell into temptation and the consolatory speeches he used to such brethren as made him visits during his imprisonment and further than all this the torments and besides them the exquisite tortours he endured his being nailed to the stake and his fortitude amidst the fiery pile and lastly his death which was subsequent to all these miraculous sufferings whosoever are desirous to know all these particulars we remit them to the Epistle which contains a most ample account concerning him which we have inserted into that collection we made of the sufferings of the Primitive Martyrs Moreover there are extant the Acts and Monuments of others who suffered Martyrdom at Pergamus a City of Asia to wit of Carpus and Papulus and of a woman named Agathonica who after many and most eminent confessions of our faith were made perfect by a glorious death CHAP. XVI How Justin the Philosopher asserting the Christian Religion at the City of Rome suffered Martyrdom AT the same time also Justin of whom we made mention a little before having presented a second Apology to the foresaid Emperours in defence of our faith was crowned with divine Martyrdom Crescens the Philosopher whose life and manners were answerable to the appellation of a Cynick of which Philosophical Sect he was a follower formed and contrived the treacherous plot against him because Justin confuted him often in several disputes had in the presence of many auditours at length by his own Martyrdom he obtained the reward of that truth he was an assertour of Thus much this most studious follower of the truth perceiving before hand what was about to befall him does in his foresaid Apology expresly predict in these same words And I also my self doe expect to be treacherously betraied by some one of those called Philosophers and put in the stocks and perhaps by Crescens that illiterate fellow and one who is a lover of vain glorious boasting for the man is unworthy the name of a Philosopher because he declares in publick such things as he is altogether ignorant of and affirms the Christians to be impious and irreligious persons meerly to please and delight the multitude committing herein a great errour For in that he inveighs against us having never read the doctrine of Christ he is abominably wicked and much worse than the vulgar sort of men who most frequently are cautious in their discourses concerning those things they are ignorant in and avoid speaking falsely thereof But if he has read our doctrine and understands not the majestick sublimity thereof of if he understands it and behaves himself thus because he would not be suspected to be a Christian then he is far more base and wicked in that he makes himself the slave of popular applause and irrational fear For I would have you to know that when I proposed to and asked him some such questions as these I perceived and was convinced he indeed understood nothing at all and that you may know I speak what is true I am ready if those our disputations have not come to your knowledge to propose the queries again even in your presence And this exercise will by no means be misbecoming your Imperial Majesty But if both my questions and also his answers have been made known to you then it will be apparently manifest to you that he is altogether ignorant of our Religion But if he understands it but dares not freely declare himself because of his auditours he is no Philosopher as I said before but is manifestly evidenced to be an affector of popular applause and has no esteem for that most excellent saying of Socrates to wit that no man is to be preferred before the truth Thus far therefore Justin And that he was put to death according to his own prediction by a treacherous plot of which Crescens was the framer Tatianus a man who in the former part of his life had been a teacher of Rhetorick was well read in the Grecian learning and obtained no small repute by his being conversant therein who also has left in his works many monuments of his Ingenuity does relate in the book he wrote against the Grecians in these words And the most admirable Justin said truely that the foresaid persons were like thieves Then interposing some words concerning these Philosophers he adjoyns thus much Indeed Crescens who had made his nest
in the great City Rome was most notorious for the sin of buggering boys and above all men most addicted to covetousness and he who exhorted all men to despise death did so mightily dread it himself that he made it his business to procure Justin to be put to death as judging that to be the worst of evils because he Preacht the truth and manifestly proved that the Philosophers were gluttons and deceivers And this indeed was the true cause of Justins Martyrdom CHAP. XVII Concerning those Martyrs whom Justin makes mention of in his Apology THe same Justin before his own Martyrdom does in his first Apology make mention of some others who suffered as Martyrs before him which words of his because they are accommodate to our Subject I will here recite He writes thus A certain woman had an husband who led a lascivious and libidinous course of liâ—e she her self also had formerly been addicted to lightness and a dishonest behaviour but after she had been acquainted with the doctrine of Christ she became modest and chast and made it her business to perswade her husband to live in like manner continently and chastly advertizing him of the Christian precepts and declaring to him the future punishment in eternal flames prepared for such as lead an obscene and disorderly course of life But he persevering in his wonted lasciviousness by such his doings alienated his wife's affection from him For the woman at last judged it a wicked thing for her to cohabit with an husband who wholly practised all manner of lustfull courses contrary to the law of nature and disagreeable to justice and honesty and therefore she resolved to be divorced from him But the woman was obedient to the instructions of her friends who advised her to continue married a while longer in expectation that her husband would in future alter his mind and ere long lead a more regular course of life so she constrained her self and continued with him But after this her husband having made a journey to Alexandria was discovered to have committed more notorious acts of lewdness the woman therefore fearing that by her continuing married to him and by her being his confort at bed and board she should be partaker of his wickednesses and impieties sent him that which we call a bill of divorce and departed from him But this excellent fellow her husband who ought to have rejoyced because his wife who formerly had committed lewdness with servants and mercenary fellows and took delight in drunkenness and all manner of vice did now both desist from those wicked doings and also desired him to leave them off which because he would not doe she was divorâ—'t from him drew up an accusation against her and said she was a Christian. And she presented a Libell to thee O Emperour wherein she requested liberty might be allowed her first to set in order her domestick affairs after which settlement she promised to put in an answer to her accusation And You granted the womans Petitions But her heretofore husband being within that space unable to say any thing against her set upon one Ptolemaeus whom Urbicius put to death who had been the womans instructour in the Christian Religion after this manner he perswaded a Centurion who was his friend to apprehend Ptolemaeus and having put him in bonds to ask him this one question whether he were a Christian And Ptolemaeus being a lover of truth and no deceitfull person nor falsifier of his own judgment confessing that he was a Christian the Centurion caused him to be bound in fetters and afflicted him with a long imprisonment At length when the man was brought before Urbicius he was again asked this one question whether he were a Christian And he assuredly knowing that he should obtain glory and happiness by the doctrine of Christ again made profession of that divine and virtuous institution For he that denies himself to be a Christian declines the confession of that Religion either because he is a disallower as well as a denier of it or in regard he knows himself to be unworthy of and estranged from its Rules and Precepts neither of which can happen to him that is a true Christian. When therefore Urbicius had given command that Ptolemaeus should be led away to be put to death one Lucius who also was a Christian considering the injustice of the sentence that was pronounc't spake thus to Urbicius what reason is there that thou shouldst have condemned this man who is neither adulterer nor fornicatour nor murderer nor thief nor robber and who is not in any wise convicted of any other wicked fact but onely owns and acknowledges the appellation of a Christian Such judiciary proceedings as these O Urbicius are misbecoming both Pius the Emperour and the son of Caesar the Philosopher and also the sacred Senate But Urbicius made Lucius no other answer onely said thus to him you also seem to me to be such an one and when Lucius had said that he was Urbicius again gave command that he also should be led away to be put to death Lucius acknowledged himself much oblieged to him for I shall be delivered said he from such wicked masters and goe to a gracious God who is my Father and King And a third stepping forth was also condemned to undergoe the same punishment After this Justin does pertinently and agreeably induce those words which we quoted before saying And I also my self doe expect to be treacherously betrayed by some one of those called Philosophers and so forth CHAP. XVIII What books of Justin's are come to our hands THis person has left us many monuments of his learned and most accomplisht understanding and also of his sedulous deligence about divine matters full of variety of profit to which we will remit such as are lovers of learning after we have usefully remark't such of them as are come to our knowledge The first therefore of his books is his supplication to Antoninus surnamed Pius and his sons and to the Roman Senate in behalf of our Religion the second contains another Apology for our faith which he presented to Verus who was successour to and bore the same name with the foresaid Emperour Antoninus whose times we are now giving an account of There is also another book of his against the Gentiles wherein he treats at large both of many questions that are usually disputed both amongst us and the Gentile Philosophers and also declares his opinion concerning the nature of Spirits which 't is of no importance for us here to insert And further there is another work of his against the Gentiles come to our hands which he entitled A confutation and besides these another concerning the Monarchy of God which he confirms not onely by the Authority of the sacred Scriptures but also from the testimonies of the Writers amongst the Gentiles Moreover he wrote another book the title whereof is Psaltes and another
Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
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
for the several good works he performed be acknowledged by Christ. Thus much Dionysius CHAP. XLV Dionysius's Epistle to Novatus LEt us now see what the same person wrote to Novatus who about this time disturbed the fraternity of the Roman Church Take notice therefore how he writes to him because he pretended that some of the Brethren were the Authors of his Apostacy and Schism and how he yielded to it being compelled by them Dionysius sendeth greeting to our Brother Novatus If you as you say were seduced unwillingly you should manifest it by a voluntary return For better it were to endure any thing whatever then that the Church of God should be rent asunder Nor were Martyrdom less honourable if a man suffer death before he will yield to raise Schism in the Church then if he undergoe it rather than he will yield to sacrifice to Idols Yea in my opinion 't is much more glorious for in that case man suffers Martyrdom for his own soul's sake onely but in this he undergoes it for the sake of the whole Church Wherefore now if you can perswade or compel the Brethren to return to concord your good deed will be greater then your crime for this will not be imputed to you but that will be commended But if you can effect nothing upon the disobedient save your own soul. I wish you health and that you may embrace Peace in the Lord. These things he wrote to Novatus CHAP. XLVI Concerning Dionysius's other Epistles HE also wrote an Epistle concerning Repentance to them in Aegypt in which he layeth down his Opinions concerning the lapsed and makes distinctions in the degrees of faults There is also extant a particular book of his concerning Repentance to Conon Bishop of the Church of Hermopolis And another objurgatory Epistle to his flock at Alexandria And amongst them there is an Epistle written to Origen concerning Martyrdom And an Epistle to the Brethren at Laodicae over whom Thelymidres was Bishop He also writ concerning Repentance to the Brethren in Armenia over whom Meruzanes was Bishop He writes to all these and also to Cornelius Bishop of Rome after he had received his Epistle concerning Novatus Where he declares that he was invited by Hâ—lâ—nus Bishop of Tarsus in Cilicia and those who were with him and also by Firmilianus Bishop of Cappadocia and by Theoctisâ—us Bishop of Palestine to meet them at the Synod at Antioch where some men endeavoured to establish the Novatian Schism Moreover he sends him word that he had heard Fabius was dead and that Demetrianus was appointed to be his successour in the Bishoprick of Antioch He also writes concerning the Bishop of Jerusalem in these very words Also blessed Alexander being in prison there died a happy death There is extant besides this another Epistle of his sent by Hippolytus to the Brethren at Rome concerning the Office of a Deacon He also wrote another to them concerning Peace and concerning Repentance likewise And again he wrote another to the Confessours there who even at that present were favourers of Novatus's Opinion He also sent to those same men two other Epistles after their return to the Church He also compiled many more Epistles written to divers persons wherein he has left to them who at this time studiously peruse his Works variety of profit The End of the Sixth Book of the Ecclesiastical History THE SEVENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE DIonysius the Great Bishop of Alexandria shall again assist us with his words in the Composure of this Seventh Book of the Ecclesiastick History who particularly relates all the Actions of his own Times in the Epistles which he left to Posterity And our Narration shall take its beginning from hence CHAP. I. Concerning the wickedness of Decius and Gallus GALLUS succeeds Decius who was slain in a short time together with his Children before he had fully compleated the Second year of his Reign About this time died Origen having lived Seventy years wanting one But Dionysius in his Epistle to Hermammon writes thus concerning Gallus But neither did Gallus understand what was Decius's destruction neither did he before see what brought his ruine But he also stumbled upon the same stone which lay before his eyes He his Kingdom being in a happy state and all affairs succeeding according to his desire persecuted the holy men who offered up their prayers to God for his peace and safety and together with them drove away those prayers by which they interceded for him This he writes concerning Gallus CHAP. II. Who about these times were Bishops of Rome COrnelius having possessed the Bishoprick of Rome about three years Lucius was appointed his successour He having ministred in the Office not eight whole months died and relinquished the dignity to Stephen It was this Stephen to whom Dionysius wrote the first of his Epistles concerning Baptism there being about that time a great controversie raised whether it were lawfull for the Converts of what Sect soever to be cleansed by Baptism For an old Custom had prevailed that about these Converts onely imposition together with prayer was to be used CHAP. III. How Cyprian with some Bishops which were of his mind was the first that was of the Opinion that the Converts of any Heretical Sect whatever ought to be rebaptized CYprian then Bishop of Carthage was the first of all who thought that Hereticks should not be admitted unless they were Cleansed from their former errour by Baptism But Stephen thinking no innovations ought to be raised in opposition to the Tradition which had prevailed of Old was in no wise well pleased at this CHAP. IV. How many Epistles Dionysius wrote concerning this Controversie DIonysius therefore having written at large to him concerning this business at last certifieth him that the Persecution being allayed the Churches in all places which detested Novatus's Novelties had regained a general Peace amongst themselves thus he writes CHAP. V. Concerning the Peace which followed the Persecution BUt know my Brother that all the Churches throughout the East amongst which there were formerly divisions are now united And a little farther he writes and all the Prelates every where are in perfect Concord as to their sentiments and rejoyce exceedingly for this unexpected Peace to wit Demetrianus Bishop of Antioch Theoctistus of Caesarea Mazabanes of Aelia Alexander being dead Marinus of Tyre Heliodorus of Laodicea Thelymidres being deceased Helenus of Tarsus and all the Churches of Cilicia Firmilianus and all Cappadocia For I have here onely named the more eminent Bishops that my Epistle might not be too long nor my relation troublesome Also all the Provinces of Syria and Arabia whom you frequently relieve and to whom you have now written Mesopotamia also Pontus and Bithynia And in a word all people every where rejoyce for the concord and Brotherly-love
onely doth marvellous things water gushed out of a craggy Rock for them At other times it overflowed in such abundance that it laid all the Countrey round about under water the Highways and the fields and seemed to threaten a return of that deluge which was in the days of Noah It runneth by being continually polluted with bloud and murthered and drowned bodies like that River which by Moses in the sight of Pharaoh was turned into bloud and stank And what other water can purifie this water which purgeth all things it self How can that vast and immense Ocean which is impassible by men cleanse this bitter Sea Or how can that great River which springeth out of Eden though it gather its four heads into which it is divided into that one of Gâ—on wash away this putrified gore Or how can that Aire be purified which on every side is defiled with most noisome exhalations For such vapours arise from the Earth such winds from the Sea such blasts from the Rivers and such mists from the Havens that the very dews are nothing else but the Gore of dead Carkasses putrified in all the subjacent Elements After all this they wonder and seem to doubt whence these continued Plagues whence these noysome diseases these contagions of all kinds and this various and numerous destruction of men proceeds They admire why this great City contains not in it as many inhabitants should they be numbred even from infants to the most aged and decrepit as it formerly maintained persons who were lively old men as they called them But in those days there were so many persons betwixt fourty and seventy years old that their number could not now be made up although all from fourteen to fourscore years of age were registred and their names enrolled in the Tables that they might partake of the publick distribution of Corn. And our youngest men now look as if they were of the same age with our old men formerly And although they see mankind so much diminished and consumed from off the earth their intire destruction being increased and augmented incessantly yet they tremble not CHAP. XXII Concerning the Plague which then raged AFterwards the Pestilence succeeding the War when the Feast of Easter was at hand Dionysius again writeth to the Brethren describing the miseries of that calamity in these words To some men this present may seem not a time to celebrate a Festival but neither this which we observe nor any other time I speak not onely of the mournful but also of any of those times which they account most joyful is a time of festivity to them Now indeed all places are full of mourning all persons lament and the City rings on every side with continual lamentations for the multitudes of them who are already dead and who are daily dying For as the Scripture saith concerning the first born of the Aegyptians so now a great cry is heard for there is no house in which there is not one dead and I wish there were but one in every house Indeed many and sore afflictions have befaln us before this calamity First of all they expelled us out of the City And when we onely were persecuted and oppressed by all men yet nevertheless even then we kept the Festival days And every place where every one of us particularly underwent affliction The Field the Desert the Ship the Inn the Prison was a place for holding our solemn Assemblies but the perfected Martyrs who are satiated in heaven kept the most joyful feast of all After these miseries succeeded War and Famine In which we were fellow-sufferers with the Heathens We alone suffered whatever they afflicted us with but what ever calamities they brought upon themselves and suffered we participated of And we were again made joyful by the Peace of Christ which he granted to us alone But when both we and they had enjoyed a very short time of refreshment this Plague immediately invaded us A thing most formidable to them and more calamitous than any accident whatsoever And as one of their own writers saith it was the onely thing which surmounted all mens expectation and fear It was indeed no such thing to us but rather an exercise and tryal nothing inferiour to our former sufferings for this Plague did not spare us but it raged grievously amongst the Heathens After these words he continues saying Indeed many of our Brethren through their superabundant love and brotherly kindness neglecting their own selves and firmly adhering to one another without any thing of caution visiting them who were infected carefully ministring to them and healing them in Christ most willingly died with them infecting themselves with other mens distempers attracting the disease from their neighbours upon themselves and voluntarily drawing the infection out of them by translating it into themselves And many who had cured and restored others to their former health died themselves having brought their death upon themselves And being thus made the ransom and expiation for them all they died really fulfilling that common saying which always hitherto hath seemed to contain no more than an officious friendship Thus therefore died the best of our brethren some of whom were Priests and others Deacons also those of the Laity which were eminent died voluntarily So that this kind of death which was suffered upon account of piety and a stedfast faith may be esteemed no less honourable then Martyrdom They took the dead bodies of the Saints up in their open hands and into their bosoms they closed their eyes and shut their mouthes carried them upon their shoulders and buried them they stuck close to them embraced them washed them and adorned them curiously in their cloathes not long after they had the like good offices performed to themselves for those who survived did continually tread in the steps of such as went before them But the Gentiles practice was quite contrary to this They thrust out of doors those which begun to be infected they fled away from those who were most dear to them they deserted them being half dead in the high-ways and cast forth the dead bodies unburied being utterly averse from a participation and society with them in death which yet was in no wise easie for them to avoid though they used all arts and devices to decline it After this Epistle when affaires in Alexandria were in a peaceable and quiet posture he again sendeth another Paschal Epistle to the Brethren throughout Aegypt he also writ several others besides this There is also extant an Epistle of his concerning the Sabbath and another concerning Exercitation Again in an Epistle to Hermammon and the Brethren in Aegypt he has a long discourse concerning the improbity of Decius and his successours where he also makes mention of the peace in the Reign of Gallienus CHAP. XXIII Concerning the Reign of Gallienus NOthing hinders but we may hear his own words which run thus
Imperial palace after various combats having finished their lives by being strangled obtained the rewards of a divine victory At the same time Anthimus the then Bishop of the Church of Nicomedia was beheaded for the testimony of Christ. With whom was joyned a great multitude of Martyrs For in those days by what accident I know not there happened a fire in the Imperial palace at Nicomedia Which being laid to our charge as the Authours thereof by a report grounded on a false suspicion all sorts of persons that were the worshippers of God in that City were destroyed by heaps some with the sword and others by fire At which time report says both men and women excited by a divine and unspeakable alacrity leapt into the fiery pile The executioners also having bound another great company in Boats cast them into the abysses of the Sea Moreover the bodies of those who were of the Bed-chamber to the Emperours having been interred with decent funeral obsequies they who were accounted their masters supposed it requisite to dig up again and cast them into the Sea least some as they thought should look upon them as Gods and worship them in after ages should they be let alone to rest in their graves Such were the exploits performed at Nicomedia in the beginning of the persecution But not long after when some attempted to possess themselves of the Empire in the region called Melitina and others in Syria an Imperial Edict arrived commanding that all the Governours of Churches every where should be bound and imprisoned The sight of what was done after that no expressions are sufficient to describe when infinite multitudes were every where committed to custody and the prisons in all places which in former times had been provided for murderers and robbers of the dead were then filled with Bishops Priests Deacons Readers and Exorcists insomuch that there was now no place left therein for those who had been condemned for their crimes Again when another Edict followed the former wherein it was commanded that those who were imprisoned if they would offer sacrifice should have their liberty to goe whither they pleased but if they refused should be cruciated with a thousand tortures the multitudes of martyrs in every Province cannot possibly be reckoned up especially those who suffered in Africa Mauritania Thebais and Egypt Out of Egypt some went into other Citys and Provinces and were there adorned with glorious Martyrdoms CHAP. VII Concerning those Egyptians who suffered in Phoenicia SOme of them we knew were famous for their Martyrdoms in Palestine and others in Tyre a City of Phoenicia Whom any one that had seen could not but have been astonished at their innumerable stripes at the courage and constancy of those truly admirable champions of piety in suffering them at their combat with wild beasts accustomed to devour the bloud of mankind which immediately followed their tortures with scourges at their encounters in that combat with Leopards huge wild bears fierce wild bores and bulls which were incited against them with fire and red hot iron and lastly at the admirable patience of those couragious Martyrs in enduring the Assaults of each of those wild beasts We our selves were present at the performance of these things when we saw the divine power of our Saviour Jesus Christ whom the Martyrs then bore witness of present and evidently manifesting it self to the Martyrs for those ravenous beasts for a long time dared not to touch or approach the bodies of these Martyrs beloved by God But they turned their fury upon others to wit those that were infidells who instigated and provoked them but the sacred champions onely who stood naked and by the motions of their hands irritated them against themselves for this they were enjoyned to do they did not so much as touch Sometimes indeed they assailed them but as it were by some divine power they were stopt and retired back again which hapning for a long time together gave occasion of no small admiration to the spectatours so that because the first beast performed not its assault a second and a third was let loose upon one and the same Martyr you would have admired the intrepid stedfastness of those sacred persons at the sight of all this and that firm and immoveable fortitude of mind which was in young and tender bodies for you might have seen a youth who had not yet compleated the twentieth year of his age standing still without being bound and having stretcht forth his hands in form of a Cross in an undisturbed and fearless temper of mind contending with the greatest earnestness in prayers to the divine Majesty in no wise receding or removing from the place he stood on when the Bears and the Leopards breathing forth rage and death almost toucht his very flesh with their jaws But their mouths were after what manner I know not bound fast as it were by a divine and unspeakable power and they ran backward again After such a manner as this did this person behave himself Again you might have seen others for they were in all five in number cast to an enrag'd Bull who tore some of the Infidels that approacht him tossing them into the air with his horns and leaving them to be taken up half dead But when he should have assailed the sacred Martyrs onely with rage and menaces he could not approach them but stamping on the ground with his feet tossing his horns this way and that way and breathing forth rage and menaces by reason of his being irritated with red hot irons he was notwithstanding drawn backward by the assistance of divine providence When therefore none of them was at all hurt by him they let loose other wild beasts upon them In fine after these various and horrid assaults of the wild beasts they were all killed with the sword and instead of being buried in the earth were committed to the surges of the Sea CHAP. VIII Concerning those who suffered in Egypt SUch was the combat of those Egyptians who gloriously fought for Religion at Tyre those Egyptians also may be deservedly accounted admirable who suffered Martyrdom in their own country Where infinite numbers of men together with women and children contemning this temporal life in respect of our Saviours doctrine underwent various sorts of death Some of whom after their flesh had been torn off with torturing irons after they had been rackt most cruelly scourged and undergone infinite other tortures of different sorts and horrible to be heard were committed to the fire others were drowned in the Sea Othersome chearfully offered their heads to be cut off by the Executioners some died under their tortures others were destroyed by famine Again others were crucified some of them according to the usual manner of crucifying malefactours but others after a more cruel manner being nailed to the Cross with their heads downwards and kept alive until they died by famine on the very
imposed a more cruel and sharper persecution upon us than the former Emperours had done commanding that Temples to the Gods should be erected in every City and that those places dedicated to their worship which by length of time were decayed should with all diligence be repaired He constituted priests for the Idols in every place and City and over them he appointed a chief Priest of every Province any one of those who had most worthily discharged all the publick Offices in the Court or Senate of the City and appointed him a military guard consisting of a set number of troops In fine he freely bestowed the Governments of Provinces and chiefest places of preheminence on all those that were impudent Soothsayers as being Religious persons and most acceptable to the Gods After this he proceeded to vex and oppress not one City onely or Country but all the Provinces in general that were under his government with exactions of Gold Silver and vast sums of money with most burthensome imposts and with various sorts of forfeitures succeeding one another Moreover depriving the rich of their estates laid up for them by their Ancestours he bestowed a vast treasure and heaps of money on those about him that were his flatterers Besides he was given to ebriety and drunkenness in such an high degree that in his cups he would rave and be out of his wits and in his drunkenness he would command such things to be done as the next day when sober he would repent of In sottishness and luxury no man was his equal exhibiting himself the master of debauchery both to his Princes and to his inferiour Subjects He permitted his Souldiers to live effeminate lives in all manner of deliciousness and intemperance but he perswaded his Presidents and chief Commanders who in a manner were his Colleagues in his Tyranny to break forth into extortion and covetousness towards those under their jurisdiction What need we relate those libidinous courses in which this man indulged himself or recount their multitudes which he vitiated by adultery For he passed through no City in his journey without committing whoredome with women and ravishing of virgins Moreover these his practises succeeded according to his desire against all persons the Christians onely excepted who having contemned death despised that his outragious Tyranny For the men having endured the fire the sword the being fastned to wooden engines with nails the wild beasts the being drowned in the depths of the Sea the cutting off their members the â—earings with hot irons the pricking and digging out of their eyes and the being maimed all over their bodies and besides all this famine the mines and bonds would rather demonstrate their patient sufferance under all these tortures for religion than they would forsake the adoration of God and worship Idols Again the women were not less corroborated by the doctrine of the divine word than the men some of whom underwent the same combats with the men and obtained rewards of their fortitude equal to them others haled away to be ravâ—shed were more ready to part with their lives than expose their bodies to be defiled Indeed one onely Christian woman the most emiâ—ent and famous of the Alexandrian women when the others had been vitiated by the Tyrant vanquished the dissolute and incontinent mind of Maximinus by her most valiant courage of mind She was a woman eminent for riches descent and learning but she preferred chastity before all these When the Tyrant had often solicited this woman to commit adultery with him he was indeed unable to kill her who was prepared to die because his lust was master of his cruelty but he punished her with exile and deprived her of her whole estate Infinite other women being unable to endure the hearing of the menaces of ravishment which the Governours of Provinces threatned them with underwent all sorts of tortures torments and capital punishments But the most admirable person above all these was that woman at Rome the most noble and truly chastest woman of all those whom Maxentius the Tyrant there whose practises were like Maximinus's attempted to vitiate For as soon as she understood that the Ministers which the Tyrant made use of for the performance of such villanies had assaulted her house now she also was a Christian and that her husband who was Prefect of the City at Rome had by reason of his fear permitted them to take her and carry her away with them having requested that a short time might be allowed her as if she would have adorned her body she went into her Chamber and being alone sheathed a sword in her own breast Expiring immediately hereupon she left indeed her Coâ—ps to those that came to conduct her to the Tyrant but by this act of hers which resounds more than any voice she has manifested to all men that now are and shall be in future ages that the courage of the Christians is the onely thing that is inexpugnable and which cannot be extirpated by death Such indeed and so great was the fertility of wickedness produced at one and the same time the authours of which were two Tyrants who had divided the East and West between themselves And now what man is he that making his researches into the cause of these so great calamities will be dubious in affirming the persecution raised against us to have been the originall of all these miseries Especially when he considers that these mighty disturbances in the Empire were not terminated before the Christians had the free and open profession of their Religion restored to them CHAP. XV. Concerning what happened to the Gentiles INdeed throughout the whole ten years space of the persecution there was no intermission of mutual conspiracies and intestine wars amongst them the Sea was impassible to those that made voyages over it Neither could any persons arrive at any Haven whatsoever â—ut they must induâ—e all sorts of scourges be tormented have their sides torn with nails and be interrogated by their undergoing all sorts of tortures whether they came from the Enemies Country and at last they underwent the punishment of crucifixion or were burnt to death Furthermore they provided shields breast-plates darts speares and other such like military instruments Also galleys and weapons for a Sea-fight were every where prepared Neither did any person expect any thing else but an incursion of the enemy After all these calamities followed a famine and a pestilence of which we will give a relation at an opportune place and time CHAP. XVI Concerning the change of affaires to a better posture SUch were the preparations during the whole time of the persecution which by the grace of God wholly ceased in the tenth year beginning to be somewhat remiss after the eighth year For after the divine and celestial grace demonstrated it self in a benigne and propitious inspection over us then the Governours in our times even those very Princes
the reign of Theodosius the younger and rehearsed to me though then very young these Memoires of Eutychianus he discours'd much to me concerning the divine Grace infus'd into him but one thing he told me concerning him more especially worthy of remembrance which happened in the reign of Constantine One of those belonging to the Guard whom the Emperour calls his Domesticks being suspected to have attempted some Tyrannick designes made his escape by flight The Emperour highly incensed thereat gave order that he should be put to death wherever he could be found being apprehended about the mountain Olympus in Bithynia he was shut up in prison and loaded with very heavy and painful chaines neer these parts of Olympus Eutychianus then resided leading a solitary life where he wrought many cures both upon mens bodies and soules The long-lived Auxanon was with him at that time being then very young and was by him instructed in the Precepts of a solitary Life Many did resort to this Eutychianus beseeching him to release the Prisoner by interceding for him with the Emperour For the fame of the miracles wrought by Eutychianus was come to the Emperours hearing He readily promised to make a journey to the Emperour But in regard the Prisoner suffered most acute tortures caused by his chains those that did sollicit for him reported that his death haâ—tned by the tortures of his fetters would both prevent the Emperours punishment and Eutychianus's intercession for him Eutychianus therefore sent to the keepers of the Prison and intreated them to release the man But when they answered that it would be a very dangerous thing for them to release a criminal he taking Auxanon only along with him went to the Prison and upon the Keepers refusal to open the Prison the grace which was in Eutychianus did there more illustrate it self for the Prison doors opened of their own accord whilst the Keepers of the Prison had the keyes in their custody and when Eutychianus together with Auxanon had entred the Prison and a great amazement had seized those that were present the chains fell from the Prisoners members of their own accord Afterwards Eutychianus together with his companion Auxano travelled to the City heretofore named Byzantium but afterwards called Constantinople and being admitted into the Imperial Pallace he freed the Prisoner from the danger of death For the Emperour having a great respect for Eutychianus readily granted his request This was done after those times which we are now giving an account of But then the Bishops that were present at the Synod after they had drawn up in writing some things which they usually term Canons returned to their respective Cities Moreover I look upon it as a thing advantagious to such as are studious of History to insert here those Bishops names as many of them as we were able to find that were convened at Nice as also the name of the Province and City over which every one of them did preside and likewise the time wherein they were assembled Hosius Bishop of Corduba in Spain I do believe as is before written Vito and Vincentius Presbyters of Rome Alexander Bishop of Aegypt Eustathius Bishop of Antioch the Great Macarius Bishop of Jerusalem Harpocration Bishop of Cynopolis And the rest whose names are particularly and fully set forth in the Synodicon of Athanasius Bishop of Alexandria And the time when this Synod was convened was as we found it in the Notation of the time prefixt before the Synod in the consulate of Paulinus and Julianus on the twentieth day of the month of May that was the Six hundredth thirty six year from the reign of Alexander the Macedonian Thus the Synod was concluded We must also take notice that after the dissolution of this Synod the Emperour took his Progress into the Western parts of his Empire CHAP. XIV That Eusebius Bishop of Nicomedia Theognis Bishop of Nice who had been banished because they were abettors of Arius's Opinion having afterwards sent a Libell of Repentance and agreed to the exposition of the Faith were re-admitted to their Sees MOreover Eusebius and Theognis having sent a Libell of Repentance to the most eminent Bishops were by an Imperial order recalled from exile and restored to their own Churches those who had been Ordained in their places being removed by them Eusebius put out Amphion and Theognis removed Chrestus This is a Copy of their Libell We having been sometime since condemned by your Piety without having our cause declared or defended ought quietly to bear what has been determined by your holy discretion But because 't is absurd by silence to give an occasion of calumny against our selves for this reason we declare to you that we have both unanimously agreed to the determination about the Faith and also after we had made researches into the notion of Homöousios with our utmost earnestness laboured for Peace having never been followers of any Heresie And when we had suggested whatever came into our minds upon account of the Churches security and had fully satisfied those that ought to be perswaded by us we subscribed the Faith but have not subscribed the Anathematism not that we had any thing to object against the Faith but because we did not believe the person accused to be such a one as he was represented to be having been fully satisfied that he was no such person partly from the private Letters written to us by him and partly from the discourses he made in our presence But if your holy Council was then satisfied we now make no resistance but agree to what you have determined and by this Libell do fully declare and confirm our consent which we are induced to do not because we took upon our exile to be tedious and burdensom but that we might avoid the suspicion of Heresie For if you shall now vouchsafe to let us return to your presence you shall find us to be of the same Opinion with you in all points and quietly to adhere to what you have determined since it hath seemed good to your piety gently to treat even him who is accused for these things and to recall him from banishment But it would be absurd since he that seemed to be guilty is recalled and has made his defence in reference to those things laid to his charge that we should be silent and muster up an argument against our selves Do you therefore vouchsafe as it befits your piety that loves Christ to remind our Emperour most dear to God to offer up our supplications to him and speedily to determine concerning us as shall be most agreeable to your prudence This is the Libell of Eusebius and Theognius's recantation From the words whereof I conjecture that they subscribed the Faith which had been publisht in the Council but would not give their consent to the deposing of Arius and it appears hence that Arius was recalled from banishment
before them but although this seems to be so yet he was forbid to enter Alexandria Which is evident from this to wit that he afterwards invented a way for his own return into the Church and the City Alexandria by having made use of a counterfeited repentance as we shall relate in its due place CHAP. XV. That Alexander dying after the Nicene Synod Athanasius was consecrated Bishop of the City Alexandria SOon after upon the death of Alexander Bishop of Alexandria Athanasius was promoted to the presidency over that Church Rufinus relates that this person when he was very young did together with those that were his equals in age play at a kind of an holy sport this play was an imitation of the sacerdotal function and of those persons order that were Clergy men In this sport therefore Athanasius was elected Bishop and every one of the rest of the children acted either a Presbyter or a Deacon This sport the children plaid at on that day whereon was celebrated the Memory of Peter the Martyr and Bishop Alexander Bishop of Alexandria accidentally passing by at that time saw all their play And having afterwards sent for the children he enquir'd of them what place had been allotted to every one of them in the play supposing that from what had been done some thing might be portended concerning each of them And he gave order that the children should be educated in the Church and instructed in learning but most especially Athanasius Afterwards when he was come to a maturity of age he ordain'd him Deacon and took him along with him to Nice that he might assist him in the disputations there at such time as that Synod was convened These things Rufinus has related concerning Athanasius in his books of Ecclesiastick History nor is it at all unlikely that these things hapned for many such like acts are frequently found to have been done Thus much we have hitherto said concerning Athanasius CHAP. XVI How the Emperour Constantine having enlarged the City heretofore call'd Byzantium named it Constantinople THe Emperour after the dissolution of the Council spent his time in delight and pleasure As soon therefore as he had finished the publick Festivities of his Vicennalia he forthwith imployed himself very diligently about reedifying and erecting of Churches This he did as well in other Cities as in that that bore his own name Which City being formerly call'd Byzantium he very much enlarged he encompassed it with magnificent walls and beautified with several Edifices and having made it equal to the Imperial City Rome he named it Constantinople and did by a Law establish that it should be call'd New Rome Which Law was engraven on a pillar of stone and exposed to the publick view being erected in the Strategium neer to the Emperours Statue on horseback He also founded two Churches in the same City the one of which he named Irêne and the other he called the Apostles nor did he only improve and enlarge the affaires of the Christians as I have said but did also subvert the superstition of the Gentiles For he took their images out of their Temples and set them up in the most publick places that they might serve to beautifie the City Constantinople he also expos'd the Delphick Tripods openly in the Hippodrome But it will perhaps seem superfluous to mention these things now For they are sooner beheld with the eyes than the relation of them can be heard But at that time the Christian Religion was mightily propagated and increased For the divine Providence did amongst other things reserve that more especially for the times of Constantine And thus has Eusebius Pamphilus in a magnifick stile recorded the praises of this Emperour But yet we judge it not unseasonable for us to speak briefly of them according to our ability CHAP. XVII How Helena the Emperours Mother came to Jerusalem and having there found Christs Cross which she had sought for a long time built a Church HElena the Emperours Mother from whose name Drepanum which was formerly only a Village but made a City by the Emperour was call'd Helenopolis being admonished by God in her dreames travell'd to Jerusalem And when she found that place which was formerly Jerusalem desolate as the Prophet predicted like a lodge set up to preserve apples she searched diligently for Christs Sepulchre wherein he was buried and whence he arose and though with great difficulty yet by God's assistance â—he found it out What was the reason of this difficulty I will in few words explain Those that embraced Christs Doctrine did after the time of his Passion pay an high respect to that monument But the Heathens who abhorred the Christian Religion having covered the place with an heap of earth erected thereon a Temple to Venus and set up her image there designing wholly to suppress the memory of that place And this plot of theirs had for a long time succeeded But the Emperours Mother had notice hereof Wherefore having thrown down the image remov'd the earth and wholly cleared the place she finds three Crosses in the monument one of them was that blessed Cross on which our Saviour had hung the other two were those on which the two thieves that were crucified with him had dyed There was also found with the Crosses Pilates Title whereon he had written in divers Languages and proclaim'd that that Christ who was crucified was the King of the Jews But in regard 't was dubious which of these was the Cross that was searched for the Emperours Mother was not a little troubled hereat This trouble the Bishop of Jerusalem by name Macarius soon eased her of and by the power of his faith cleared the doubt For he requested a sign of God and obtained it the sign was this A certain woman of that vicinage having been oppressed with a tedious and lasting distemper was now just at the point of death The Bishop therefore commanded every one of the Crosses to be appli'd to her now expiring being perswaded in himself that if the woman were toucht by the pretious Cross of the Lord she should recover Nor was his hope frustrated For the two Crosses which were not our Lords being applied the woman nevertheless continued in her dying condition but when the third the true and genuine Cross was applied the dying woman immediately recovered and was made whole After this manner was the Cross found out the Emperours Mother erected over the place where the Sepulchre was a most magnificent Church and call'd it New Jerusalem building it opposite to that old deserted Jerusalem she left there one half of the Cross inclosed in a silver case as a relique to be seen by those that should desire it The other half she sent to the Emperour which when he had receiv'd being fully perswaded that that City would be perfectly secure wherein such a relique as this was preserv'd he hid it within his own Statue
SCHOLASTICUS CHAP. I. The Preface wherein he gives an account why he made a new Edition of his First and Second Book Rufinus he that wrote an Ecclesiastick History in the Latine tongue has erred concerning the notation of the times For he supposes that what was done against Athanasius hapned after the death of Constantine the Emperour He was also ignorant of his banishment into the Gallia's and of several other things We having at first followed Rufinus as our authour wrote the first and second book of our History according to his authority But from the third to the seventh Book we have made a collection of some passages partly out of Rufinus and partly out of various other authours and related others from those which do yet survive and so have compleated our work But when we had afterwards procured Athanasius's Books wherein he laments his own calamitous sufferings and how he was banisht by the calumny of the Eusebian faction we thought it more expedient to credit him who had suffered these hardships and those who had been present at the transacting of these matters rather then such as have followed conjectures in their relations thereof and for that reason have been mistaken Besides having gotten several Letters of persons at that time very eminent to our utmost ability we have diligently traced out the truth Upon which account we have been necessitated entirely to dictate again the first and second Book of this work making use nevertheless of those passages in the relation whereof Rufinus hath not forsaken the truth Moreover notice is to be taken that in our former Edition we had not inserted Arius's Libel of deposition nor the Emperours Letters but had onely set forth a bare relation of the affairs transacted that we might not dull our Readers by a prolixe and tedious narration But in regard that this also was to be done in favour to you O sacred man of God Theodorus that you might not be ignorant of what the Emperours wrote in their Letters nor of what the Bishops changing that faith by little and little promulged in divers Synods wherefore in this latter Edition we have made such alterations and insertions as we judged to be necessary And having done this in the first Book we will also make it our business to do the same in that now under our hands we mean the second But we must now begin the following series of our History CHAP. II. How Eusebius Bishop of Nicomedia with his accomplices earnestly indeavouring to introduce Arius's opinion again made disturbances in the Churches THe Emperour Constantine being dead Eusebius Bishop of Nicomedia and Theognis Bishop of Nice supposing they had now gotten a very seasonable opportunity made use of their utmost diligence and attempts to expell the Homoüsian faith and introduce Arianism in its stead But they supposed it impossible for them to effect this if Athanasius should return to Alexandria Moreover in order to their forming and carrying on of their design in this matter they made use of that Presbyters assistance who had a little before been the cause of Arius's being recalled from banishment But how this was effected we must relate That Presbyter we have mentioned presented Constantines last will and commands which he had received from the Emperour at his death to the Emperours son Constantius He having found that written in the Will which he was very desirous of for by the Will the Empire of the East was committed to him had an honorary respect for the Presbyter allowed him a great liberty of speaking and ordered he should freely and with confidence come into the Palace This liberty therefore being allowed the Presbyter made him in a short time well known both to the Empress and also to her Eunuches The principal person of the Emperours Bed-chamber at that time was an Eunuch whose name was Eusebius The Presbyter perswaded this person to embrace Arius's opinion After which the rest of the Eunuches were prevailed with to be of the same opinion Moreover the Emperours wife also by the perswasion of the Eunuches and this Presbyter became a favourer of Arius's Tenets Not long after this question came to the hearing of the Emperour himself And by degrees it was spread abroad first amongst those that were of the milice in the Palace and afterwards it was divulged amongst the multitudes of the Imperial City Those of the Bed-chamber together with the women discoursed concerning this opinion in the Imperial Palace and in the City throughout every private family there was a logical war waged Moreover the mischief soon spread its self over other Provinces and Cities And like a spark this controversie taking its rise from a small beginning excited the hearers minds to a most pertinacious contention For every person that enquired the reason of the disturbance immediately had an occasion of disputing given him and at the very interim of his making an enquiry he resolved upon entring into a wrangling dispute By this contention all things were subverted These alterations were started in the Eastern Cities only For the Cities of Illyricum and those scituated in the Western parts of the Empire were in that interim at quiet for they would by no means disanull the determinations made at the Nicene Synod When therefore this mischief thus kindled increased and grew daily worse and worse Eusebius of Nicomedia and his faction began then to think the disturbance of the Vulgar to be their gain For they were in hopes of being enabled by this means only to constitute a Bishop of Alexandria that should be of the same opinion with them But Athanasius's return at that time to Alexandria prevented this their design who came thither fortified with one of the Augustus's Letters which Constantinus the younger who bore the same name with his Father sent from Triers a City in Gallia to the people of Alexandria A Copy of which Letter I have here subjoyned CHAP. III. How Athanasius confiding in the Letter of Constantine the Younger returned to Alexandria CONSTANTINUS CAESAR to the people of the Catholick Church of the Alexandrians IT has not We suppose escaped the knowledge of your sacred mind that Athanasius an interpreter of the venerable Law was therefore sent into the Gallia's for a time lest in regard the barbarity of his bloud-devouring Enemies and Adversaries continually menaced his sacred head with imminent danger he should undergo incurable mischiefs through the perverseness of wicked men In order therefore to his frustrating of this barbarity he was snatcht out of the Jaws of those persons that designed his ruine and enjoyned to live under our district in such a manner that in that City wherein he was ordered to make his residence he should abound with all manner of necessaries although his most eximious virtue having put its confidence in the divine assistances esteems as nothing the troubles of a rougher fortune Wherefore although Our Lord and Father Constantinus Augustus
of blessed memory had determined to restore this Bishop to his own See and return him to your most amiable piety yet in regard being prevented by humane chance he died before the accomplishment of his desire We being his successour thought it agreeable to fulfill the mind of that Emperour of sacred memory Moreover how great a reverence and respect he has procured from us you shall know from himself as soon as he shall come into your presence Nor is it a wonder that We have done any thing in favour to him for both the representation of your love and also the aspect of so great a personage moved and exited Our mind hereto May the Divine Providence preserve you dearest brethren Upon the confidence of this Letter Athanasius comes to Alexandria and the people of Alexandria most willingly received him But as many as were followers of Arius's opinion entred into a combination and conspired against him hereupon continual Seditions arose which gave an occasion to the Eusebian faction of accusing him before the Emperour because upon his own inclination and award without the determination of a general Council of Bishops he had returned and taken possession of the Alexandrian Church And they made so great a proficiency in their calumnies that the Emperour being incensed expelled him out of Alexandria But how that was effected I will a little after this relate CHAP. IV. That upon Eusebius Pamphilus's death Acacius succeeded in the Bishoprick of Caesarea DUring this interval of time Eusebius who was Bishop of Caesarea in Palestine and had the sirname of Pamphilus departed this life and Acacius his Scholar succeeded him in that Bishoprick This Acacius published many other books and also wrote particularly concerning the Life of his Master Eusebius CHAP. V. Concerning the death of Constantine the Younger NOt long after this the Emperour Constantius's brother who bore the same name with his Father Constantine the younger invading those parts of the Empire that belonged to his younger brother Constans and ingaging with his Souldiers is slain by them in the Consulate of Acindynus and Proclus CHAP. VI. How Alexander Bishop of Constantinople at his death proposed Paulus and Macedonius to be elected into his Bishoprick AT the very same time the City Constantinople was involved in another tumult which followed on the neck of those disturbances we have before related raised upon this account Alexander who presided over the Churches in that City a Prelate that had couragiously opposed Arius departed out of this life after he had spent twenty three years in that Bishoprick and had lived ninety eight years compleat having ordained no body to succeed in his place But he commanded those to whom the power of electing belonged to make choice of one of those two whom he should name And if they were desirous of having one that should be both skillfull in teaching and also of an approved piety and uprightness of life he advised them to make choise of Paulus one that he had ordained Presbyter a person that was a young man indeed in respect of his age but old in understanding and prudence But if they would rather have one commendable for an external shew of piety only they might elect Macedonius who had long since been made a Deacon of that Church and was now grown aged Hereupon there hapned a great contest concerning the Ordination of a Bishop which very much disturbed that Church For the people were divided into two factions the one side adhered to the Arian opinion the other embraced the determinations made at the Nicene Synod And as long as Alexander continued alive the Homoöusian party prevailed the Arians disagreeing and contending daily amongst themselves concerning their own opinion But after Alexanders death the success of the peoples contest was dubious Therefore the Homoöusian party proposed Paulus to be ordained Bishop but those that embraced Arianism were very earnest to have Macedonius elected And in the Church called Irene which is near that Church now named The Great Church and the Church of Sophia Paulus is ordained Bishop in which election the suffrage of Alexander then dead seemed to have prevailed CHAP. VII How the Emperour Constantius ejected Paulus who had been Ordained Bishop and having sent for Eusebius from Nicomedia entrusted him with the Bishoprick of Constantinople BUt the Emperour arriving not long after at Constantinople was highly incensed at this Ordination of Paulus And having convened a Council of Bishops that embraced Arius's opinion he vacated Paulus's Bishoprick And he translated Eusebius from Nicomedia and constituted him Bishop of Constantinople When the Emperour had performed these things he went to Antioch CHAP. VIII How Eusebius assembled another Synod at Antioch of Syria and caused another form of Faith to be published BUt Eusebius could by no means be at quiet but as the common saying is moved every stone that he might effect what he had designed Therefore he procures a Synod to be assembled at Antioch in Syria under a pretence of dedicating a Church which Constantine the father of the Augusti had begun to build after whose death Constantius his son finished it in the tenth year after its foundation was laid but in reality that he might subvert and destroy the Homoöusian Faith At this Synod there met ninety Bishops who came out of divers Cities But Maximus Bishop of Jerusalem who had succeeded Macarius was not present at that Synod having considered with himself that he had been before induced by fraud to subscribe Athanasius's deposition Neither was Julius Bishop of Rome the Great present there nor did he send any body to supply his place Although the Ecclesiastick Canon doth order that the Churches ought not to make Sanctions contrary to the Bishop of Romes opinion This Synod therefore is convened at Antioch the Emperour Constantius himself being there present in the Consulate of Marcellus and Probinus This was the fifth year from the death of Constantine the father of the Augusti At that time Placitus successour to Euphronius presided over the Churches in Antioch The Eusebians therefore made it their principal business to calumniate Athanasius saying in the first place that he had done contrary to that Canon which they had then constituted because he had recovered his Episcopal dignity without the consent of a general Synod of Bishops For returning from his exile he had upon his own arbitrement and award rushed into the Church secondly that a tumult being raised at his entrance many had lost their lives in that Sedition and that some persons had been scourged by Athanasius and others brought before the seats of Judicature Moreover they produced what had been done against Athanasius in the City of Tyre CHAP. IX Concerning Eusebius Emisenus AFter the framing of these calumnies they proposed one to be made Bishop of Alexandria and in the first place they named Eusebius Emisenus Who this person was Georgius of
City of Constantinople and firmed the Ariminum Creed making some additions to it FOr the Emperour being returned from the Western parts resided in that City at which time also he made a person whole name was Honoratus the first Praefect of Constantinople having abolished the Proconsul's Office But the Acacians prevented and calumniated them before-hand to the Emperour having informed him that the Creed which they had set forth was not admitted by them Whereupon the Emperour was highly incensed and resolved to disperse them having commanded by an Edict which he published that such of them as were subject to publick Offices should be reduced to their former condition For several of them were liable to publick Offices some were subject to the bearing of those Offices belonging to the City Magistracy others to them appertaining to the Sodalities of Officialls or Apparitours in several Provinces These persons being after this manner disturbed the Acacians abode for some time at Constantinople and assembled another Synod to which they sent for the Bishops of Bithynia When therefore they were all met together being fifty in number amongst whom was Maris of Chalcedon they confirmed the Creed published at Ariminum which had the Consuls names prefixt Which Creed it would have been superfluous to have inserted here had they made no additions to it But in regard they added some words thereto we thought it necessary to set it down at this place again The contents of it are these We Believe in one only God the Father Almighty of whom are all things And in the only begotten Son of God begotten of God before all ages and before every beginning by whom all things visible and invisible were made Who is the only begotten born of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose generation no person knoweth but the Father only who begat him We know this Person to be the only begotten Son of God who upon his Father's sending of him came down from the heavens according as 't is written upon account of the destruction of Sin and Death and was born of the holy Ghost and of the Virgin Mary according to the flesh as it is written and conversed with the disciples and having fulfilled every dispensation according to his Fathers Will he was crucified and died and was buryed and descended into the parts beneath the earth At whom hell it self trembled Who arose from the dead on the third day and was conversant with the disciples and after the completion of fourty days he was taken up into the Heavens and sitteth on the right hand of the Father he shall come in the last day of the Resurrection in his Fathers Glory that he may render to every man according to his works And we believe in the holy Ghost whom he himself the only begotten of God Christ our Lord and God promised to send as an Advocate to mankind according as 't is written the Spirit of truth whom he sent unto them after he was assumed into the Heavens But we thought good to remove the term Ousia which was used by the Fathers in a more plain and ordinary sense and being not understood by the people has given offence in regard 't is not contained in the sacred Scriptures and that in future not the least mention should be made thereof for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son Nor ought the subsistence of the Father and of the Son and of the holy Ghost to be so much as named But we assert the Son to be like the Father in such a manner as the sacred Scriptures do affirm and teach Moreover let all the Heresies which have been heretofore condemned and which may have risen of late being opposite to this Creed published by us be Anathema This Creed was at that time recited at Constantinople Having now at length passed through the labyrinth of the Expositions of Faith we will reckon up their number After the Creed published at Nice they set forth two Expositions of the Faith at Antioch at the Dedication A third was that delivered to the Emperour Constans in the Gallia's by Narcissus and those that accompanied him The fourth was that sent by Eudoxius into Italy Three Draughts of the Creed were published at Sirmium one whereof was recited at Ariminum which had the names of the Consuls prefixt The eighth was that which the Acacians promulged at Seleucia The last was set forth at the City Constantinople with an addition For hereto was annexed that neither substance nor subsistence ought to be mentioned in relation to God Moreover Ulfila Bishop of the Goths did at that time first agree to this Creed For before this he had embraced the Nicene Creed being Theophilus's follower who was Bishop of the Goths and had been present at and subscribed the Nicene Synod Thus far concerning these things CHAP. XLII That upon Macedonius's being deposed Eudoxius obtained the Bishoprick of Constantinople BUt Acacius Eudoxius and those that were with them at Constantinople made it wholly their business that they also might on the other side depose some persons of the contrary party Now you must know that neither of the factions decreed these depositions upon account of Religion but for other pretences For though they dissented about the Faith yet they found not fault with one anothers Faith in their mutual depositions of one another Those therefore of Acacius's party making use of the Emperours indignation which he had kept concealed in his mind and earnestly indeavoured to wreak it against others but most especially against Macedonius do in the first place depose Macedonius both because he had been the occasion of many murders and also in regard he had admitted a Deacon taken in Fornication to Communion Then they depose Eleusius Bishop of Cyzicum because he had baptized one Heraclius Hercules's Priest at Tyre a person known to be a Conjurer and ordained him Deacon In the next place they depose Basilius or Basilas for so he was also called who had been constituted Bishop of Ancyra in the room of Marcellus as having unjustly tortured a certain person bound him with Iron chains and confined him to Prison also because he had fastned calumnies upon some persons and moreover in regard by his Letters he had disturbed the Churches in Africa Dracontius was deposed by them because he had removed from Galatia to Pergamus Moreover they deposed Neonas Bishop of Seleucia in which City the Synod had been convened as also Sophronius of Pompeiopolis in Paphlagonia Elpidius of Satala in Macedonia and Cyrillus of Jerusalem and others were ejected by them for other reasons CHAP. XLIII Concerning Eustathius Bishop of Sebastia BUT Eustathius Bishop of Sebastia in Armenia was not so much as admitted to make his defence because he had been long before deposed by Eulalius his
a pious woman BUt we must relate what was done at Edessa a City of Mesopotamia In that City there is a stately and splendid Church which bears the name of Thomas the Apostle wherein assemblies in order to the performance of the publick duties of Religion are without intermission convened by reason of that places sanctity The Emperour Valens desirous to view this Church and being informed that the whole congregation met therein were followers of that Heresie which he detested struck the Praefect with his own hand as 't is said because he had not taken care to have them driven from that place When the Praefect after this manner abused made preparations though unwillingly to obey the Emperours rage for he was not willing to be the instrument of the murder of so many persons he gave them notice secretly to the intent that no person might be found within that Church But no body heeded either his advice or his menaces For on the day following all persons flock't to the Church And when the Praefect with a great company of Souldiers hastened to the Oratory in order to his fulfilling the Emperours rage a poor woman leading her own little son by the hand went with great speed towards the Church and broke through the ranks of Souldiers which Guarded the Praefect At which the Praefect being highly displeased orders the woman to be brought to him And speaks to her after this manner Miserable woman Whither runnest thou in this undecent manner She replied To the same place that others run too Have you not heard said he That the Praefect is going to put to death all persons that shall be found there I have heard so answered she and do therefore make hast that I may be found there And whither draggest thou that little child said the Praefect the woman replied that he also may be voutsafed the honour of Martyrdom Upon hearing hereof the Praefect made a conjecture of the constancy aâ—d resolution of the persons assembled in the Church And he went back immediately to the Emperour and informed him that all of them were ready to die for their own faith And declaring withall that it would be absurd to destroy so many persons in so short a time he thereby perswaded the Emperour to desist from being enraged After this manner the Edessens escaped their being destroyed by their own Emperour CHAP. XIX That the Emperour Valens slew many persons the first letter of whose name was Theta upon account of a certain Necromantick divination whereby that was foretold AT the same time a certain destructive Daemon abused the Emperours cruelty For he perswaded some persons to make a strict and over-busie enquiry by a Necromantick divination who should succeed Valens in the Empire To which persons having made use of a certain Magicall inchantment the Daemon gave responses not plain and manifest but as he usually does oblique and ambiguous by shewing only four Letters Theta and Epsilon and Omicron and Delta saying that his name who should Reign after Valens did begin with these Letters and that his name was compounded The report of what had been done came to the Emperours ears But he permitted noâ— God who manages all things in a due and orderly manner to have the knowledge of things future and to do what seemed good to him but slighting the sanctions of Christianity for which he supposed himself to have a zeal and ardency he put many to death of whom he had a suspicion that they would seize upon the Empire Therefore the Theodorus's the Theodotus's the Theodosius's and the Theodulus's and as many as had such like names as these were deprived of their lives Amongst whom one Theodosiolus a person of great Valour and Courage a descendant of a Noble Family in Spain was also put to death And out of a fear of the imminent danger many persons at that time changed their names denying those names their Parents had given them when they were young in regard they were liable to danger But let thus much be said concerning this CHAP. XX. Concerning Athanasius's death and the promotion of Peter to his See FUrther you are to know that as long as Athanasius Bishop of Alexandria lived the Emperour upon account of some over-ruling dispensation of Gods providence forbore disquieting Alexandria and Egypt knowing for certain that there was a numerous multitude of persons there who favoured Athanasius and for this reason he was afraid least a sedition being raised at Alexandria the populace who are naturally hot and violent should endammage the publick state of affairs Moreover Athanasius after those many Conflicts He had undergone upon the Church's account departed this life in the second Consulate of Gratianus which he bore with Probus he governed that Bishoprick amidst many dangers fourty and six years and left Peter a pious and eloquent person to succeed him in his See CHAP. XXI That after Athanasius's death the Arians by the Emperour Valens's Order delivered up the Churches in Alexandria to Lucius who had been Ordained by them before and committed Peter to Prison THe Arians therefore took courage immediately being rendred insolent by the Emperour's Religion and without delay they give an account hereof to the Emperour who then resided at Antioch At the same time also Euzoius who presided over the professours of Arianism at Antioch with greediness catches that opportunity so seasonably offered and makes it his design to procure himself to be sent to Alexandria to the intent that he might deliver possession of the Churches there to Lucius the Arian Which was also approved of by the Emperour And forthwith he went to Alexandria accompanied with the Imperial Forces For Magnus Lord Treasurer to the Emperour went along with him The Imperial Order was directed to Palladius Praefect of Egypt and a command was issued forth that the Military Forces there should give their assistance Wherefore they apprehended Peter and confined him to Prison After they had dispersed the other Ecclesiasticks some into one place some into another they seated Lucius in the Episcopal Chair CHAP. XXII That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment But they are recorded in a Letter written by Peter who made his escape and fled to Damasus Bishop of Rome But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the Solitudes MOreover what mischiefs hapned at Lucius's induction into the Sea of Alexandria or what was done against those persons that were ejected as well in as without the Courts of Judicature and how some were subjected to various Tortures and others were banished even after they had been tortured of any of these particulars there is not the least mention made by Sabinus For in regard he was a Semi-Arian he concealed the enormous villanies of his friends But
Peter has manifestly displaied them to the view of all men in his own Letters which he sent about to the Churches every where after his escape out of Prison This person as soon as he could make an escape out of his imprisonment fled to Damasus Bishop of Rome But the Arians although few in number notwithstanding were repossessed of the Alexandrian Churches Not long after an Imperial Edict came forth wherein it was ordered that all the Embracers of the Homoöusian Opinion should be ejected out of Alexandria and driven from all parts of Egypt And the Governour of Egypt was commanded with a numerous Army of Souldiers every where to put to flight and chase away those whom Lucius should order to be ejected At the same time they molested disturbed and in a most cruel and hostile manner assaulted the Monasteries in the Desart For Armed men rush't in upon persons unarmed who would not stretch forth so much as their hand to strike a stroak and destroyed them with such cruelty and barbarity that what they perpetrated against them is inexpressible CHAP. XXIII A Catalogue of the holy Monks who lived in the Desart BUt in regard we have made mention of the Monasteries in Egypt nothing hinders but we may give an account in short concerning them The Monasteries in Egypt had their original 't is probable from very great antiquity but they were enlarged and much increased by a pious man whose name was Ammon This person when young had an aversion for marriage But when some of his nearest relatives entreated him not to speak reproachfully of Matrimony but that he would marry a wife he was prevailed upon and entred into a Matrimonial state of life And immediately after he had taken the Virgin out of the Bride-chamber and with the usual solemnity lead her into his Lodging-room at length when his friends and acquaintance were gone away he took the Apostolick Book read Saint Pauls Epistle to the Corinthians and expounded to his wife the Apostles admonitions to married persons And making an addition of several particulars from elsewhere he informed her how many burdensome inconveniences do accompany marriage how full of grief and disquietude the cohabitation of man and woman is and what pangs attend a woman great with child adding withall the grief and troubles which arise from the breeding up of children On the other hand he added the conveniencies of Chastity how great a freedom attends a pure life how unpolluted it is and void of all uncleanness and that virginity places persons in the nearest alliance to God Having discourst of these and many other such like particulars to his virgin-wife he perswades her that before they should have any carnal knowledge of each other she would together with him renounce a Secular life When they had made this agreement between themselves they retired to the mountain called Nitria There they lived in a Cottage and for some short time made use of one Ascetick apartment in common without the knowledge of any difference between the Masculine and Feminine Sex but being according to the Apostle one in Christ. Not long after the new and unpolluted Bride spake these words to Ammon it is not decent for you said she who with the greatest strictness immaginable do prosess Chastity to look upon a woman in so narrow an habitation Wherefore if you please we will perform our Ascetick exercises apart With this compact also both parties were well pleased And being separated one from the other they thus spent the remainder of their lives abstaining from Wine and Oyle and seeding upon dry bâ—ead only which they eat sometimes after one days fasting at others after two at other times after more Antonius who was this Ammon's Cotemporary saw his soul after his death taken up into heaven by Angels as Athanasius Bishop of Alexandria does declare in his Life of Antonius Moreover very many persons imitated this Ammon's Life And by degrees the mountaines of Nitria and Scetis were filled with multitudes of Monks To write whose lives would be the Subject of a particular work But in regard there were amongst them persons of great prety who were eminent for their Ascetick discipline lived Apostolick Lives and did and said some things that were usefull and worthy to be recorded I thought it expedient to select some few passages out of many and intermix them with my History in order to the Readers advantage 'T is reported therefore that this Ammon never saw himself naked saying that it was misbecoming a Monk to behold his own naked body And being one time desirous to pass a River he was loath to uncloath himself but prayed to God that he might have a passage over without impeding the resolution he had taken and an angel conveyed him to the other side of the River Didymus another Monk although he lived Ninety years yet kept company with no man during his whole life Another by name Arsenius would not separate the younger Monks who had committed an offence from Communion but those only that were elderly for he said that a young Monk being excommunicated becomes contumacious but an elderly Monk does quickly become sensible of the grief of Excommunication Pior eat his meat walking When one asked him why he fed after that manner I will not said he go to meat as to a serious and set work but as to an incident and by business To another questioning him concerning the same thing he answered least says he whilst I am eating my mind should be affected with any bodily pleasure Isidorus said that it was fourty years since he was sensible of sin in his mind and that he never consented either to lust or anger Pambos a man illiterate went to a person that by him he might be taught a Psalm And having heard the first verse of the thirty eighth Psalm which runs thus I said I will take heed to my ways that I offend not with my tongue he refused to hear the second verse and went away saying that this one verse was enough for him in case he could learn it perfectly and in reality practise and perform it And when he who had given him the verse to learn reproved him because he had not seen him in a whole six months space he answered I have not yet truly and indeed learnt the verse of the Psalm Many years after this to one of his acquaintance enquiring of him whether he had learnt the verse his answer was during the space of these Nineteen years I have scarce learned to fulfill it effectually The same person when one gave him Gold to be bestowed for the maintenance of the poor and said to him tell the sum which I have given replyed there is no need of telling the money but of a right and sound disposition of mind The same â—ambos upon the entreaty of Athanasius the Bishop came out of the Desart to Alexandria And seeing a woman-player
Devil These passages are word for word recorded in Evagrius's Book entitled The Practick In that Book of his to which he gave this Title The Gnostick he says thus We have been informed from Gregorius the Just that the Virtues and their Contemplations are four Prudence Fortitude Temperance and Justice And the business of Prudence he said was to contemplate those Intelligent and holy powers without any reasons For his doctrine was that these were manifested by Wisdom the property of Fortitude as he affirmed was to persist in what was true although a resistance were made and not to turn aside towards those things which are not He made answer that 't was the property of Temperance to receive the Seed from the First and Great Husbandâ—an and to repell him who would Sow over again Lastly he assigned this work to Justice to give an account of things agreeable to the worth and dignity of every person which virtus does set forth some things obscurely it gives the knowledge of others by Riddles and it plainly manifests other some for the benefit and advantage of the more unskilfull and simple hearers That Pillar of truth Basilius the Cappadocian said that that knowledge which is accidentally procured from men is improved by a continual meditation and exercise but that infused by the Grace of God is increased by Justice Patience and Mercy And that the former sort of knowledge 't is possible may be received by those who are lyable to disquietude and troubles of mind but that they only are capable of the latter who are free from all such disquietude and troubles who also during the interim of their being at prayer do contemplate that proper and peculiar light of their mind which does illuminate them Athanasius that holy Luminary of the Egyptians says that Moses is ordered To place the Table on the North-side The Gnosticks therefore may know who it is that blows against them and let them couragiously endure every temptation and with a chearfull mind nourish those that come unto them Serapion the Angel of the Church of the Thmüitae said that the mind having drank a full draught of spiritual knowledge is thereby perfectly cleansed but that the parts of the mind inflamed with anger are cured by Love and that wicked desires which flow into the mind are stopt by Abstinence Exercise your self with a continual meditation upon the Discourses and Reasons which relate to Providence and the Judgment of God says that great and skilfull Doctor Didymus and attempt to bear in mind the Subject of those Reasons and Discourses For almost all persons do err in these matters And the Reasons and Discourses which concern a Judgment you will find in the difference of Bodies and in all parts of the world But the accounts and discourses which relate to a Providence you will discern in those ways which lead us from vice and ignorance to virtue and knowledge Thus much we have taken out of Evagrius's Books and inserted here There was also another admirable person amongst the Monks by name Ammonius who had so little of curiosity in him that being at Rome with Athanasius he was desirous of viewing none of those magnificent works in that City but saw only the Cathedral of Peter and Paul This Ammonius when he was to have been forced to take a Bishoprick fled away and cut off his own right ear that by a Mutilation of his body he might avoid being ordained a Bishop Some time afterwards Evagrius who was also to have been forc't to take a Bishoprick by Theophilus Bishop of Alexandria and had made his escape without making any mutilation upon his own body accidentally met Ammonius and in a facetious manner said unto him That he had done ill to cut off his own ear and that upon that account he was culpable before God To whom Ammonius made this return But do not you think Evagrius that you shall be punished because you have cut out your own tongue and out of a love to your self would not make use of that Grace which was bestowed upon you Moreover at that time there were in the Solitudes many other admirable and pious persons the men ion of whom in this Work of ours would be too long and tedious Besides we must of necessity digress from the design we have proposed to our selves should we give a particular account of the Lives of every one of these persons and of the Miracles they performed by that eminent Sanctity wherewith they were endued If any one be desirous of an accurate account of these men and would know what actions they performed and did what sayings they uttered conducive to the profit and advantage of the hearers and how the wild-beasts were obedient to them there is a particular Book elaborated by Paladius the Monk who was Evagrius's Scholar wherein all things appertaining to these persons are with great accuracy discourst of at large In which Book Palladius makes mention of women also who followed a course of life like to the foresaid men Further Evagrius and Palladius flourished a little after the death of Valens Augustus But we will now return to that place whence we have digressed CHAP. XXIV Concerning those holy Monks who were exiled how God by the Miracles they performed attracted all persons to himself WHen therefore the Emperour Valens had by his Edict given order that as well the Orthodox in Alexandria as those in the other parts of Egypt should be forcibly driven from their habitations depopulation and ruine forthwith defaced and overthrew all things whilst some persons were drag'd before the seats of judicature others thrown into Prison and others tortured by other methods For they inflicted various sorts of punishment upon persons that were great lovers of peace and quietness After these things were done at Alexandria in such a manner as Lucius thought good and when Euzoïus was returned to Antioch these two persons hastned immediately to the Solitudes of Egypt I mean the Commander in chief of the Milice with a numerous company of Souldiers and Lucius the Arian For he himself was not at that time absent but without shewing any compassion in the least towards the assembly of those holy men perpetrated worse barbarities than the Souldiers themselves did When they arrived at the place they apprehended the men performing their usual exercises to wit praying curing diseases and casting out devils But these wretches little regarding God's Miracles would not permit so much as the usual and solemn prayers to be performed in the Oratories but drove the holy persons even out of those places Nor did they acquiess in the doing hereof only but proceeded on further and made use of weapons against them These cruelties Rufinus says he was present at and saw and was a fellow-sufferer with these persons Wherefore the words of the Apostle were renewed against them For they were mocked and had triall of Scourgings they
provided for the combat of dispute heard this they knew not what to do For every one of them fell into a disagreement of opinion some affirming that the Emperours Proposal was good others thinking it not conducive to their design For some were one way affected towards the Books of the Ancients others another Nor could they any longer agree amongst themselves and they dissented not only from other Sects but those of the same Sect differed one from the other Concordant malice therefore like the tongue of those ancient Gyants was divided and their tower of mischief demolished After the Emperour perceived their confused Dissention and was sensible that they confided in disputation only and not in the Exposition of the Ancients he betook himself to a second project And orders every Sect to set forth and deliver in to him in writing a Draught of that Creed which they owned Then those of every Sect amongst them that were skilfullest and most eloquent wrote their own opinion making use of a great deal of caution and circumspection in their expressions A day also was pitcht upon whereon the Bishops of each Sect upon summons met at the Pallace At which time were present Nectarius and Agelius Prelates of the Homoöusian Creed of the Arians Demophilus of the Eunomians Eunomius himself of those that embraced Macedonius's opinion Eleusius Bishop of Cyzicum The Emperour gave them a very kind reception at their meeting and having received a Draught of the Creed in writing from every one of them retired into a private apartment alone where he prayed with much fervency that God would give him his assistance in order to an Election of the Truth And having read over every one of the written Draughts of the Creed he tore all the rest disapproving of them in regard they introduced a separation of the Trinity except the Homoöusian Creed only which he commended and embraced This was the reason of the Novatians flourishing again and of their being permitted to celebrate their sacred assemblies within the Cities For the Emperour admiring their consent as to the Faith with those of his own opinion gave command by the promulgation of a Law that they should securely enjoy their own Oratories and that their Churches should have the same priviledges with those Churches of his own Faith But the Prelates of the other Sects by reason of their disagreement amongst themselves were condemned and despised even by their own disciples And being reduced to a desperation and overwhelmed with grief they made their departure and wrote Consolatory Letters to those of their own party perswading them not to be troubled because many relinquished them and became adherents to the Homoöusian Creed For many they said were called but few chosen Which expression they in no wise made use of at such time as the greatest part of the people through force and fear became their favourers But neither were the Professours of the Homoöusian Creed perfectly free from trouble and disquietude For the affairs of the Antiochian Church caused a division amongst those that were present at the Synod For the Egyptians Arabians and Cypriots gathering together again said that Flavianus ought to be expelled out of Antioch But the Bishops of Palaestine Phoenice and Syria stood up in defence of Flavianus What conclusion this affair had I will declare in its due place CHAP. XI Concerning Maximus the Tyrant how he slew Gratianus by treachery at which time also Justina the mother of Valentinianus Junior desisted though unwillingly from her design against Ambrosius Bishop of Millain for fear of Maximus ABout the same times wherein these Synods were held at Constantinople these transactions hapned in the Western parts Maximus coming out of the Island Britannia invaded the Roman Empire and makes a treacherous attempt upon Gratianus then ingaged in a War against the Alamanni In Italy during Valentinianus's minority Probus a person that had been Consul had the chief management of affairs who at that time bore the Praefecture of the Praetorium Justina mother to Valentinianus Augustus a woman that was an Arian during her Husbands life had no power to be mischievous towards the Embracers of the Homoöusian Creed But after her husbands death when her Son was very young she went to Millain and raised great disturbances against Ambrosius the Bishop issuing out an Order that he should be banished And whilest the people made a resistance against this Order out of their excessive love to Ambrosius and opposed those that endeavoured to hale him away into Exile in that interim news came that Gratianus was treacherously slain by the Tyrant Maximus For Andragathius Maximus's Lieutenant being hid in a Carriage put into the form of a womans Horse-litter and carried by Mules and having given the Guards a Command that they should before-hand spread abroad a report that the Emperour Gratianus's Wife was in that Litter meets the Emperour before Lyons a City in France passing the River The Emperour supposing it to be his Wife was not aware of the Treachery but as a blind man does into a ditch fell into the hands of his Enemie For Andragathius leapt out of the Litter on a Sudden and slew Gratianus Gratianus therefore ended his life in the Consulate of Merobaudes and Saturninus after he had Reigned fifteen years and lived twenty four This accident cool'd the Emperours Mothers heat against Ambrosius Moreover Valentinianus though against his will complyed with the necessity of that juncture and admitted Maximus to be his Colleague in the Empire At which time Probus afraid of Maximus's power resolves upon a retreat into those parts of the Empire nearer to the East Immediately therefore he departs out of Italy and arriving in Illyricum he fixt his Residence in Thessalonica a City of Macedonia CHAP. XII That the Emperour Theodosius having provided a numerous Army against Maximus at which time Flaccilla bore him his Son Honorius lest Arcadius at Constantinople but went himself to Millain where he came to an Engagement with the Tyrant BUt the Emperour Theodosius was extreamly full of care and sollicitude and formed a very powerfull Army against the Tyrant being afraid lest he should treacherously murder Valentinianus Junior also At the same time arrived Embassadours from the Persians requesting Peace of the Emperour Moreover then also a Son was born to the Emperour named Honorius of whom his Wife Flaccilla was delivered in the Consulate of Richomeres and Clearchus on the ninth of September In the same Consulate died Agelius Bishop of the Novatians a little before Honorius's birth On the year following whereon Arcadius Augustus bore his first Consulate with Bauton Timotheus Bishop of Alexandria ended his life who was succeeded in that See by Theophilus A year after this Demophilus Bishop of the Arian Heresie concluded his life The Arians sent for one Marinus a Bishop of their own Heresie out of Thracia whom they entrusted with the Bishoprick But
reading them least I should heap together an immense multitude of transactions within this present book But both these Prelates in regard they proceeded contrary to the Emperour's Commands and would not embrace what had been agreed on at Chalcedon were expelled from their own Sees And Zoilus succeeds in the Chair of Alexandria but in that of the Imperial City Epiphanius so that in all the Churches from hence forward the Chalcedon Synod was publickly preacht up and asserted and no body dared to Anathematize it but those persons who would not embrace these Sentiments were by innumerable ways compelled to give their consent thereto A Constitution therefore was written by Justinianus wherein he hath Anathematized Severus and Anthimus with others and has made obnoxious to most sore punishments those who assert their Opinions From that time therefore nothing of dissention remained in the Churches over the whole world but the Patriarchs of each Dioecesis agreed one with another and the Bishops of the Cities followed their own Exarchs and the Four Synods were Preach't up in the Churches the First whereof was that at Nicaea then that at Constantinople the Third was the Former Synod at Ephesus and the Fourth that at Chalcedon Moreover there was a Fifth Synod convened by the Order of Justinianus concerning which I shall speak what is fit and accommodate in its due place In the interim I will interweave into this present History those affairs which were transacted one after the other in these very times and which deserved to be recorded CHAP. XII Out of the History of Procopius Caesariensis concerning Cavades King of the Persians and his Son Chosröes PRocopius the Rhetorician has written the affairs transacted by Belisarius and he declares that Cavades King of the Persians desirous to invest Chosröes being the younger of his other Sons with the Kingdom considered how he might procure his Son Chosröes to be adopted by the Emperour of the Romans to the end that by this means the Kingdom might be most firmly secured to him In regard therefore he mist of this his design by the inducement of Proclus who sate Quaestor to the Emperour Justinian the Feud against the Romans was increased Further the same Procopius with much exqu siteness and great elegance hath set forth the Actions of Belisarius Master of the Eastern Milice at such time as the Romans and Persians were at War one with another He relates the first Victory therefore of the Romans about the places Daras and Nisibis when Belisarias and Hermogenes commanded the Roman Army To which he subjoyns also what hapned in the Country of the Armenians and with how great mischiefs Alamundarus Commander of those Barbarians termed Scenitae infested the Roman Provinces Which Alamundarus took Timostratus Brother to Rufinus alive together with the Souldiers under his Command and afterwards delivered him up when Ransomed with a vast sum of money CHAP. XIII Concerning Alamundarus and Azarethus and concerning that Sedition at Constantinople which had the name Nica given it THe same Authour most passionately describes the Incursion of the fore mentioned Alamundarus and Azarethus into the Roman Pale and how Belisarius forced thereto by his own Army made an attaque upon those Barbarians in their return to their own Country near the Banks of The Euphrates the Festivall of Easter then approaching and how the Roman Army was ruined by their refusing to obey the advices of Belisarius and lastly how Rufinus and Hermogenes made that Peace with the Persians called The Interminate Peace To which he subjoyns the popular Sedition that hapned at Byzantium whereto The Word of the people gave a name For they gave it the Appellation of Nica because the populacy being assembled together had given one another this Word in order to their distinguishing one another In that Sedition Hypatius and Pompeius were by the populacy forced to set up for Tyrants But the Heads of them both by Justinian's Command were cut off by the Souldiers and drowned in the Sea the people having been soon quelled Moreover Procopius affirms that Thirty thousand men perished in this Tumult CHAP. XIV Concerning Hunericus King of the Vandalls and concerning those Christians whose tongues were cut out by him THe same Procopius in his Book wherein he has related the Affairs of the Vandalls gives a Narrative of strange things and which deserve for ever to be kept in memory by men which matters I come now to relate Hunericus who succeded Gisericus in the Kingdom in regard he embraced the Tenets of Arius behaved himself most barbarously towards those Christians in Africa forcing them who asserted the Orthodox Opinions to retract and turn to the Opinion of the Arians And if any refused to obey his Commands he destroyed them by fire and infinite other sorts of death But he ordered the tongues of some of them to be cut out Procopius affirms that he himself saw these persons when they were at Constantinople to which City they had fled and that he conferred with them and heard them speak in such a manner as if they had suffered no such thing and he says that their tongues indeed were cut out from the very root but that they had an articulate voice and spake distinctly which thing was a wonder new and unusuall The Constitution of Justinian mentions these persons also Two of whom Lapsed as the same Procopius relates For in regard they would converse with women they were deprived of their voice and the grace of Martyrdom continued not any longer with them CHAP. XV. Concerning Cabaones the Moor. MOreover Procopius relates another admirable passage which was wonderfully effected by God our Saviour amongst men who were strangers indeed to our Religion but who behaved themselves piously and holily at that time He says that Cabaones was King of those Moors about Tripoly This Cabaones says he for I think fit to make use of Procopius's own words who has elegantly related these matters as well as others Having received information that the Vandalls would undertake an Expedition against him behaved himself in this manner In the first place he ordered his Subjects to abstain from all manner of injustice and from dainty and delicious dishes but most especially from the company of women Then he pitcht two Camps in the one he himself Encamped together with all the men but within the other he shut up the women and threatned he would inflict a punishment of death upon any one that should go into the womens Entrenchment After this he sent Spies to Carthage to whom he gave these Orders that if the Vandalls when on their expedition should defile any Oratory wherein the Christians worshipped they should make an Inspection into what was done But when the Vandalls were removed from that place he enjoyned them to do all things that were
that in his sleep he saw a vast Vine which sprang out of his Bed at the very time of his conception and that a great many and those the fairest sort of Grapes appeared hanging on it And his Mother declared that at the very time of her delivery the Earth sent forth a strange and unusuall sweet smell Also that she termed The Empusa had often carried away the Infant as if she would have devoured it but was unable to do it any mischief Symeones likewise who kept his Station upon a Pillar near Antioch a man of extraordinary prudence in the management of affairs and one adorned with all the Divine Virtues spoke and performed many things which declared that Mauricius should be Emperour Concerning which person we shall speak more opportunely in the following book of our History CHAP. XXII Concerning the Proclaiming of Mauricius and Augusta FUrther Mauricius is promoted to the Empire at such time as Tiberius was drawing his last breath and had delivered to him his Daughter Augusta and the Empire instead of a portion He survived his being made Emperour but a very short time but left an immortall Memory for the good Actions he performed Nor are they easily to be confined within the bounds of a Narrative Moreover Tiberius left an incomparable Inheritance to the Republick to wit his proclaiming of Mauricius Emperour To whom he distributed his Names also for he styled Mauricius Tiberius and to Augusta he gave the name of Constantina What was performed by them the following book divine strength affording me its assistance shall set forth CHAP. XXIII A Computation of the Times from Justinus Junior to Mauricius MOreover that the Times may be distinguished with all imaginable accuracy you are to know that Justinus Junior reigned by himself twelve years ten months and a half with Tiberius his Colleague three years and eleven months All which time put together make up sixteen years nine months and an half Tiberius reigned alone four years So that from Romulus untill the proclaiming of Mauricius Tiberius Emperour there are concluded to be ............... as both the former and present description of the years hath manifested CHAP. XXIV Concerning the Series of History which is preserved till our Times BY God's assistance the History of the Church is handed down to us digested into one body by the industry of the best Writers Till the times of Constantine by Eusebius Pamphilus From Constantine's Reign to the Empire of Theodosius Junior by Theodoret Sozomen and Socrates and Lastly by those Collections we have made in this our present Work The Ancient History as well Sacred as Profane is extant continued in a Series by the Industrious For Moses who was the first that began to write an History as 't is most evidently demonstrated by those who have made Collections in reference to these matters compiled a true and most exact account of affairs from the beginning of the world according to the information he had from God himself with whom he conversed in the Mount Sina Others who followed him preparing a way for our Religion have in the Sacred Volumes set forth what hapned in succeeding Ages Moreover Josephus wrote a large History which is every way usefull and profitable Whatever occurrences whether fabulous or reall have hapned amongst the Greeks and ancient Barbarians whilst the Greeks waged Wars amongst themselves or against the Barbarians or whatever else has been transacted from such time as they had an account that men first existed have been Recorded by Charax Theopompus and Ephorus and by innumerable other Writers The Actions of the Romans wherein is contained the History almost of the whole world or whatever else hapned whilst they were involved in Civill and intestine Broyls or acted against others have been set forth in writing by Dionysius Halicarnasseus who began his History from those people termed the Aborigines and continued it to Pyrrhus King of the Epirotes From that time Polybius the Megalopolite hath brought down his History to the destruction of Carthage All which Apianus has with great perspicuity distinguished and hath gathered together each Action into one Body although they were performed at different times In like manner the Affairs transacted after the Times of those Historians I have mentioned have been committed to writing by Diodorus Siculus who wrote till the Times of Julius Caesar and by Dion Cassius who brought down his History to the Empire of Antoninus born at Emesa Herodian also a Writer of the same Times has given us a Record of Transactions till the death of Maximus Nicostratus the Sophist of Trapezus has compiled an History wherein he sets forth an account of affairs from Philippus who succeeded Gordianus in the Empire untill Odaenathus of Palmyra and Valerian's disgracefull Expedition against the Persians Dexippus also has written at large concerning the same matters who begins from the Scythick Wars and ends at the Empire of Claudius successour to Gallienus The same Dexippus hath compiled an History of the Actions of the Carpi and other Barbarous Nations which they performed in their Wars within Achaia Thracia and Ionia Eusebius begins from Octavianus Trajanus and Marcus and has brought down his History as far as the death of Carus Moreover Arrianus and Asinius Quadratus have written some things concerning the same times The History of the following Times is given us by Zosimus untill the Emperours Honorius and Arcadius After which Emperours Affairs have been Recorded by Priscus Rhetor and others All these Transactions are excellently well reduced into an Epitome by Eustathius Epiphaniensis in two Volumes the first whereof comprizes matters transacted untill the taking of Troy and the second unto the twelfth year of Anastasius's Empire From whence untill the times of Justinian Procopius the Rhetorician hath Recorded affairs The History of those Times next immediately following untill the flight of Chosroes Junior to the Romans and his Restauration to his own Kingdom by Mauricius who made not any the least delay at that affair but gave the Fugitive a Royall Reception and with the Expence of a vast sum of money and accompanied with great forces conveyed him back into his own Kingdom with all possible expedition hath been written in a continued Series by Agathias the Rhetorician and Johannes my Fellow-Citizen and Kinsman although as yet they have not made their Histories publick Concerning which affairs we our selves also the Divine Clemency giving us permission will in the Sequel give such a Narrative as is accommodate and agreeable The End of the Fifth Book of Evagrius's Ecclesiastical History THE SIXTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning the Marriage of Mauricius and Augusta MAURICIUS After he had obtained the Empire in the first place made provision for his Marriage And agreeable to the solemn usage of Emperours
Emperour Mauricius received these Crosses with great pomp Dedicated them to and deposited them in the Sacred house of the Martyr Not long after the said Chosroes sent other presents also to the same Sacred Church and on a Bason made of Gold ordered this Inscription to be set in the Greek Tongue I Chosroes King of Kings the Son of Hormisda have ordered this Inscription to be set upon this Bason not that it might be seen by men nor that by my words the Greatness of Your Venerable Name might be made known but on account of the truth of what is inscribed and by reason of those many Favours and Benefits which I have received from You. For 't is my happiness that my Name is extant on Your Sacred Vessells When I was at a place called Beramais I requested of You Holy Man that You would come to my assistance and that Sira might conceive And in regard Sira is a Christian and I a Gentile Our Law allows Us not to have a Christian Wife On account therefore of my Benevolence towards You I disregarded this Law and have had a kindness for this Woman above my other Wives and doe Love her every day more and more Wherefore I have taken a resolution at present to desire of Your Goodness Holy Man that She might conceive I have requested therefore and solemnly vowed that if Sira shall conceive I will send the Cross worn by her to Your Venerable house And on this account I and Sira have this design that we will retain this Cross in Memory of Your Name Holy Man And we have resolved instead thereof in regard its value exceeds not Four thousand four hundred Miliaresian Staters to transmit Five thousand Staters And from such time as I conceived this Request within my self and entertained these thoughts untill we came to Rosumchosrum ten days had not fully past And Thou Holy Man not that I deserved it but because of Thine own goodness appearedst to me in a dream by night and didst affirm thrice to me that Sira should be with child And in the same Vision I answered Thee thrice saying 't is well And because Thou art a Giver of what is requested of Thee from that day Sira was not sensible of the Custome of Women But I might perhaps have doubted in relation to this matter had I not given credit to thy words because thou art an holy person and a Granter of requests that Sira should not in future be sensible of the Custome of Women From hence I understood the Virtue of the Vision and the truth of what was predicted by thee I have therefore forthwith transmitted the Cross it self and its value to your Venerable house with order that of its price one Bason and one Cup be made to be used at the holy Mysteries moreover that a Cross be made which is to be fixed upon the Sacred Table and a Censor all of Gold and Further an Hunnick Veyle adorned with Gold And our order is that the remaining Miliaresians of the price shall belong to thine holy house that by thy Genius Holy Man thou wouldest give assistance in all things to me and Sira but especially in relation to this Request and that what hath hapned to us from thine intercession by the mercy of thy Goodness may arrive at perfection agreeable to the will of Me and Sira To the end that I and Sira and all persons in the world may place our hope in thy power and in future believe in Thee These are the expressions contained in the Sacred Presents transmitted by Chosroes which disagree in nothing from Balaam's Prophecy the compassionate God having wisely disposed all things in such a manner that the tongues of Gentiles should some times utter salutary words CHAP. XXII Concerning Naamanes the Saracen AT the same time Naamanes also the Chief of a Tribe of those Saracens that were Enemies a Pagan so wicked and abominable that with his own hand he sacrificed men to his Daemons came to Holy Baptisme and having melted down a Statue of Venus which was nothing else but a reall Mass of Gold he distributed it amongst the poor and brought over all those persons about him to the worship of God But Gregorius after Chosroes's Crosses had been presented by the Emperour's order went a Circuit to the Solitudes of those termed The Limits wherein Severus's Tenets were highly prevalent in which places he set forth the Ecclesiastick Dogmata and brought over to the Church of God many Castles Villages Monasteries and whole Tribes CHAP. XXIII Concerning the Death of Saint Symeon Junior the Stylite BUt in the interim Saint Symeones fell sick of a distemper whereof he died and upon my giving Gregorius notice thereof he made all the hast he could to him to pay him his last Salutes But Gregorius obtained not what he desired Further this Symeones for Virtue far excelled all persons of his own time having from his tender years lead an austere Course of Life upon a Pillar in so much that his teeth were changed in that Station upon the Pillar He went up upon a Column on this account Whilst he was yet very young he wandred up and down over the Tops of the Mountain playing and leaping And by chance hapned upon a wild Beast termed a Libard about whose neck he cast his girdle and as with the rein of a bridle as 't were lead the Beast who forgat his naturall ferity and brought him to his own Monastery Which when Symeones's Instructer a person who kept his Station upon a Pillar beheld he asked the Boy what that was Symeones made answer that it was an Aelurus which they usually term a Cat. From hence his Instructer conjectured how eminent a person Symeones would prove in the Study of Virtue and therefore carried him up into a Pillar In which Pillar and in another that stood upon the very top of the Mountain he spent Sixty eight years being vouchsafed all manner of Grace both as to the casting out of Devills as to the curing every disease and all manner of languishing distempers and in relation to the foreseeing things future as if they had been present He foretold Gregorius that he should not see him die but said that he was ignorant of what would happen after his own death And when I my self was troubled with various thoughts at the loss of my children and doubted within my own mind why the same troubles befell not the Pagans who had many children although I had not opened my mind to any person whatever yet he wrote to me to abstain from such thoughts as those in regard they were displeasing to God Moreover when the wife of one of my Amanuenses had her milk stopt after her delivery by reason whereof the Infant was in imminent danger the same Symeones put his hand upon her husbands right hand and ordered him to lay it upon the breasts
of his wife which when he had done immediately the milk sprang out as 't were from a fountain in such a manner that it wetted the garment of the woman Further a child having been left upon the Road in the dead of the night through the forgetfullness of those who travelled with him a Lyon laid it on his back and brought it to Symeon's Monastery and by Symeones's order those who ministred to him went out and brought in the child which had been preserved by the Lyon The same person performed many other things highly memorable which require an eloquent tongue much time and a peculiar Treatise all which actions of his are celebrated by the tongues of men For persons of almost all Nations of the Earth not only Romans but Barbarians came frequently to him and obtained their requests of him Certain branches of a shrub which grew on that mountain were made use of by him in stead of all sorts of meat and drink CHAP. XXIV Concerning the Death of Gregorius Bishop of Antioch and the Restauration of Anastasius NOt long after dyed Gregorius also after he had been seized with a Goutish distemper wherewith he was much troubled and had drank a potion made of the herb termed Hermodactylus which was administred to him by a Physitian He ended his life at such time as Gregorius was Bishop of the Elder Rome who had succeeded Pelagius and whilst Johannes presided over the Church of Constantinople and Eulogius over that of Alexandria persons whom I have mentioned before and during Anastasius's presidency over the Antiochian Church who had been restored to his own Chair after three and twenty years Johannes was then Bishop of Jerusalem who died soon after and as yet no body has undertaken the Government of that Church And here shall my History be closed namely on the twelfth year of Mauricius Tiberius's Government of the Roman Empire the following affairs of the Church being left to be collected and written by such as are desirous of employing themselves that way If any thing be either omitted or not accurately set forth by us let no person ascribe it to us as a fault but let him consider with himself that we have Collected into one Body a dispersed and scattered History and have made it our business to consult the advantage of men in favour of whom we have undertaken so many and such vast Labours Another Volume has likewise been composed by us which contains Relations Letters Decrees Orations Disputations and some other things The foresaid Relations contained in that Volume were all written in the Name of Gregorius Bishop of Antioch By reason whereof we have obtained two dignities the one from Tiberius Constantinus who invested us with the Dignity of Quaestorius the other from Mauricius Tiberius who sent us the Codicills of a Praefecture on account of that Oration we had composed at such time as having wiped away the reproach of the Empire he brought into the light his Son Theodosius who gave a beginning of all manner of felicity both to Mauricius himself and to the State Six Books of Ecclesiastical History of Evagrius Scholasticus Epiphaniensis and one of the Ex-Praefects THE END THE LIFE OF CONSTANTINE IN FOUR BOOKS Written in GREEK by Eusebius Pamphilus Bishop of Caesarea in Palestine done into ENGLISH from that Edition set forth by Valesius and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said LIFE which are made ENGLISH and set at their proper places in the Margin Hereto is also annext the Emperour CONSTANTINE'S ORATION to the CONVENTION OF THE SAINTS and EUSEBIUS PAMPHILUS'S SPEECH CONCERNING THE PRAISES OF CONSTANTINE Spoken AT HIS TRICENNALIA HINC LUCEM ET POCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1682. VALESIUS'S Advertisement to the READER IN My Annotations on Eusebius's Ecclesiastick History I have remarked that the Titles or Contents of the Chapters which are prefixt before each Book were composed by Eusebius himself And this in my judgment I have proved by most evident Arguments But in these Books concerning the Life of Constantine the matter is otherwise For the Contents of these Books were not made by Eusebius himself but by some other more modern Authour Now I make this conjecture from hence both because the Contents of these Chapters are for the most part uncooth insipid and barbarous and also in regard they always speak of Eusebius in the third person whereas in the Contents of the Chapters of his Ecclesiastick History Eusebius always names himself in the first person Besides the distinctions of the Chapters are two thick and occur too often and one Letter and Constitution of the Emperour is divided and torn asunder as 't were into many Chapters Which thing is wont often to beget a loathing and nauseousness in the Reader I forbear mentioning the barbarous words and terms which occur frequently in these Contents For in them you diverse times meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which considerations make me of this opininon that I should believe any one else rather than Eusebius to have been the Authour of these Contents Nevertheless whoever the person was he was ancient and lived not at any great distance from the Age of Our Eusebius And this is chiefly Collected from the Contents of the Fourth Book wherein you may read some passages which could not have been known but by a Writer Contemporary with those times of which sort is that concerning Marianus the Tribune and Notary in the Contents of Chapter 44. Book 4 the name of which Notary we might at this day have been ignorant of had not that Authour of the Contents and after him Sozomen given us information thereof I have sometimes conjectured that Acacius he who succeeded Our Eusebius in the Chair of the Church of Caesarea in regard he publisht these Books of his Master after his death Composed these Contents But this is but a meer conjecture which any one that will may follow Lastly the Reader is to be Advertised that in all our Manuscript Copies the Titles of these Chapters are written without the Numerall Notes And in The Old Sheets belonging to the Kings Library they occur praefixt before each Book But in the Fuketian Manuscript they are not only set before each Book but are also added to every Chapter in the Body of each Book THE FIRST BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE The Preface Concerning the Death of Constantine ALL Mankind have not long since celebrated the recurring periods of our great Emperour 's compleated Vicennalia and Tricennalia with Festivities and publick Banquets We our selves also by a Panegyrick spoken in his Vicennalia have lately venerated the same Glorious Conquerour environed with a Synod of God's Sacred Ministers Moreover we have platted
King But God rewarded him forthwith by making him Lord and Master and the only Conquerour of all the Emperours that ever were alwaies invincible and insuperable and he advanced him to be so great an Emperour on account of his Victories and Trophies as no one is ever recorded to have been in former ages so happy and dear to God so pious and every way fortunate that with all facility imaginable he reduced more Nations to a Subjection under himself than the former Emperours had vanquished and continued possest of his Empire free from disturbance and disquietude to the very moment of his Expiration CHAP. VII Constantine compared with Cyrus King of the Persians and with Alexander the Macedonian ANcient History relates Cyrus King of the Persians to have been more renowned and glorious than all the Princes that ever were But the conclusion of his life 't is said was in no wise fortunate but reproachfull rather and ignominious in regard he was slain by a woman The Greeks tell us that Alexander King of the Macedonians vanquished innumerable Nations but before he had perfectly arrived at man's estate he ended his life by an untimely death and was taken off by Debauchery and Drunkenness He finished the whole course of his Life within the space of two and thirty years â— not much more than a third part of which years determined the time of his Reign He march't on through bloud and slaughter being a person that may be compared to thunder and incompassionately enslaved Nations and whole Cities without any respect had to Age. But when he was scarce arrived at the flower of his Age and whilst he bemoaned his Catamite Death approach't him on a sudden and took him off Childless without any Stock or Kindred before he had raised a family and in an Enemies Country far remote that he might not any longer be the Ruine of Mankind His Kingdom was immediately rent insunder each of his Servants striving to pull and tare off some part for themselves And yet this person is extolled for such mischiefs as these CHAP. VIII That he subdued almost the whole World BUt Our Emperour began to Reign from that year of his Age whereon the Macedonian ended his life and he lived twice as long as Alexander did but trebled the length of his Reign Further having cultivated his Army with the mild and modest Precepts of Piety he march't into Britannia and to those who dwell in the very Ocean which is diffused far and wide at the setting of the Sun He likewise subdued all Scythia which lyes under the North it self and is divided into innumerable Nations of Barbarians differing both in name and manners Moreover having extended his Empire to the utmost confines of the South to the Blemmyae namely and Aethiopians he look't upon a dominion over them who dwell at the rising Sun not to be forreign and inconvenient In fine having with the brightest rayes of Piety enlightned all mortalls inhabiting within the circumference of the whole Element of the Earth even to the utmost bounds of the Continent that is as far as the Outermost Indians and the Nations inhabiting round on every side he brought all the Reguli Ethnarchs and Satrapae of the Barbarous Nations under a subjection to himself all which gave him voluntary and joyfull Salutes sent him Embassies and Presents and put an high value upon his knowledge and friendship So that each person within his own Province paid him honour partly by Pictures and partly with Statues publickly dedicated to him and Constantine the only person of the Emperours was known and famous over the whole World Even as far as these Nations therefore he Proclaimed his own God by his Imperial Acclamations with all the freedome and liberty Imaginable CHAP. IX That he was the Son of a Pious Emperour and left his Empire to his Sons who were Emperours NOr performed he this by words only and was disappointed in the thing it self but proceeding on in all manner of Virtue he abounded with the various fruits of Piety oblieging his Friends with Magnificent Benefactions Governing by the Laws of Clemency and making his Empire easie and desirable to all his Subjects Till at length after long periods of years that God whom he worshipped Crowned him when wearied out by various Conflicts and Exercises with the Divine Rewards of an Immortality and from a mortall Kingdome translated him to an endless life which he hath treasured up with himself for holy Souls after he had raised him up three children who might succeed him in his Empire In this manner therefore the Imperiall Dignity descended to him from his Father and by the Law of Nature is reserved for his Children and for their descendants and like some paternall Inheritance shall henceforward be forever propagated and prolonged And indeed God himself who hath exalted this most blessed Emperour as yet conversant amongst us to divine Honours and hath adorned his Death with singular advantages proceeding from himself can only be a fit Writer of his Life in regard he has Recorded his Glorious Actions and Conflicts on Celestiall Tables and Monuments CHAP. X. That this History is necessary and advantagious to the Souls and Mindes of Men. BUt though I am convinc't of the difficulty of saying any thing befitting the Blessedness of so great a Person and that to be silent is safe and without danger nevertheless I count it necessary to consecrate to eternall Memory the Portraicture of a most pious Emperour drawn in the Colours of words in imitation of mortall Paint to the end I may clear my self of the imputation of sloth and negligence For I should be ashamed of my self should I not confer the utmost of my abilities though they are slender and mean on him who with a transcendency of piety honoured God Further 't is my Sentiment that this work will prove both advantagious to the life of man and necessary to my self also wherein are contained the Actions of a Great-minded Emperour which are highly acceptable to God the Supream King For how can it be otherwise than disgracefull that the Memory of a Nero and of some other Impious and Atheisticall Tyrants far worse than he should not have wanted indefatigable Writers who have adorned their Subjects which were ill Actions with a politeness and elegancy of Style and made them up into voluminous Histories but that we should be silent for whom God himself hath vouchsafed to procure such an Emperour as no Age hath seen and to whom he has allowed a liberty of coming into his presence to His knowledge and converse CHAP. XI That he will at present relate only the Pious Actions of Constantine WHerefore 't is certainly incumbent on us rather than on any other person to give a full Narrative of all the good things we have heard to those
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
better allotment and brought upon him the debt due to Nature CHAP. LIII That after He had Reigned about two and thirty years and lived above sixty He had a Body that was sound and healthy HE Compleated the time of His Reign in two and thirty years abating some few months and days but the space of His Life was about double as much At which age his Body continued free from Diseases firm void of all manner of blemish and youthfuller than any the most juvenile Body beautifull to behold and strong to do any thing whatever that was to be performed by strength In so much that he could exercise as a Souldier ride walk fight erect Trophies against his conquered Enemies and according to his own usage could obtain unbloudy Victories over his opposers CHAP. LIV. Concerning those who abused his eximious humanity to avarice and a pretence of Piety HIS Mind also arrived at the heighth of humane perfection being adorned with all manner of accomplishments but most especially with humanity Which nevertheless many persons found fault with by reason of the baseness of ill men who ascribed the occasion of their own badness to the Emperours patience and clemency Indeed even we our selves beheld the mighty prevalency of these two Vices in those times the Violence namely of insatiable and ill men who infested almost all Mortals and the unspeakable Dissimulation of those who craftily crept into the Church and pretendedly took upon themselves the name of Christians But the Emperours innate humanity and goodness the sincerity of his Faith and Integrity of his Morals induced him to credit the specious and outside piety of those men who were thought to be Christians and who with a crafty mind pretended to bear a true and sincere benevolence towards him His committing of himself to which persons did sometimes perhaps drive him upon those things that were unfitting the Envy of the Devil bringing this Blot upon his other praises CHAP. LV. How Constantine wrote Orations to the very last day of his Life BUt Divine Vengeance seized those men not long after But the Emperour himself had in such a manner furnished his mind with discursive knowledge that to his very death according to his accustomed manner he wrote Orations and as his usage was made Speeches and instilled into his hearers divine Precepts He would likewise be continually making of Laws sometimes about Civil matters at others concerning Military affairs in fine he employed his thoughts about all things that were advantagious and of use to the life of men But this is highly worthy to be recorded namely that when he was at the point of death he recited a certain Funeral Oration in the presence of his usual Auditory And having continued his Speech to a great length he discoursed therein concerning the Immortality of the Soul and concerning those who had spent their Lives piously and concerning the Blessings treasured up with God himself for those that love him But on the other hand he made it apparent by many and those evident reasons what manner of end they would come to who had lead a contrary course of life and gave an accurate description of the calamitous death of the impious By his solid and weighty attestation to which truth he seemed severely to touch those about him In so much that he asked one of them who were puft up with a vain opinion of wisdom what his Sentiment was in reference to those things which had been discoursed of Who by his own testimony confirmed the truth of what had been spoken and though much against his will highly commended his reasonings against the worship of many Gods By making such discourses as these to his Confidents before his death he seemed to render his way to a better allotment smooth and plain CHAP. LVI How making an Expedition against the Persians He took the Bishops along with him and provided a Tent made in form of a Church THis also is worthy to be recorded that about the forementioned time upon his hearing of the motion of those Barbarians who dwell at the East having said that as yet there remained to him this Victory to be obtained over them he resolved upon an Expedition against the Persian Which when he had determined to undertake he summoned together his Military Forces and likewise conferred with the Bishops that were about him concerning the desighe of his Expedition it being his chiefest care that some persons should always be present with him who were of use in order to the worship of God They affirmed that they would most willingly follow him nor would in any wise leave him but with their incessant prayers to God would ingage and fight together with him At which news he was highly pleased and described to them a way whereby they might go Then he prepared a Tabernacle most richly furnished made in the form of a Church for the use of this War wherein he resolved in company with the Bishops to pour forth his prayers to God the Giver of Victory CHAP. LVII That having received the Embassie of the Persians He watch't all night together with others on the Feast of Easter IN the interim the Persians informed of the Emperours preparation for a War and being extreamly fearfull of coming to an Engagement with him by an Embassie entreated him to make a Peace Wherefore this most peaceable Emperour gave the Embassie of the Persians a kind reception and readily entred into a League with them The great Festival of Easter was now at hand wherein the Emperour paid his Vowes to God and together with others watch't all night long CHAP. LVIII Concerning the Building of that termed the Martyrium of the Apostles at Constantinople AFter this He began to build a Martyrium in that City which bore his own name in memory of the Apostles And when he had raised the Church to an unexpressible height he made it Splendid and Glorious by a variety of all manner of Stones covering it with Crusts of Marble from the Foundation to the very Roof He laid the inner-Roof all over with Lacunaria of very small work and gilded it thorowout with Gold Above instead of Tyles Brass was laid which afforded the whole Structure a secure defence against showers Which covering being likewise over-spread with Gold shined gloriously in so much that it dazled their eyes who beheld it at a distance the Brass reverberating the Rayes of the Sun But the whole Roof was encompassed round with chased Net-work made of Brass and Gold CHAP. LIX A further description of the same Martyrium IN This manner was the Church it self beautified by the Emperour 's extraordinary Care and Munificence But about the Church there was a most Spatious Area open to the pure Air. At the four sides whereof ran Porticus's joyned one to another which inclosed the Area Scituate
their bold attempts and this they did not whilst they were surrounded with the delights and pleasures of Life for thus any one might perhaps suppose that they performed this with a regard to kindness and clemency but at such time as they were pursued with stripes inflicted on them from Heaven Who after so many and such impetuous storms of Persecution and in the very heat and extremity of dangers thorowout the whole world kept fixt to the Precepts of His Divine Doctrine infinite numbers of men that were zealous followers of a Philosophick Life and strict worshippers of the Deity also women that were in Holy Orders and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind and taught them abstinence from food and most willingly to continue without meat and wine during the space of many days and to lead a hard and austere oourse of life with a singular modesty and temperance Who hath so far prevailed upon women and numerous multitudes of men that they should exchange the food of their Bodies for that rational food that agrees with their rational souls which food is gotten by a perusal of Divine Lessons Who hath taught Barbarians and Peasants women children and servants and innumerable multitudes of all Nations to despise Death and to perswade themselves that their Souls are immortal and that there is an Eye of justice which inspects humane affairs and that they should expect a future judgment from God to pass upon the pious and the impious and that for that reason they ought to lead just holy and sober lives For 't is in no wise possible that those who are not thus disposed should submit themselves to the yoke of piety All which egregious performances are even at this present accomplished only by Our Saviour But let us omit these things Come on we will now apply our selves to a conviction of Him whose mind is as hard as flint by such interrogatories as these Tell me Friend and utter words that are rational Let your expressions be the products not of a foolish and stupid heart but of a soul endued with reason and understanding Tell me I say after you have often and duely weighed the matter with your self Which of all the Sages who in times past have been famous was known in the same manner with Our Saviour and proclaimed so infinite a number of ages since by the Oracles of the Prophets amongst the children of the Hebrews anciently God's beloved people Who in their minds had a fore-knowledge of the place of His Birth and of the times of His Coming and of His manner of Life of His Miracles likewise of His Discourses and of His famous actions and left them on record in the sacred Volumns Who hath shown Himself so swift a Revenger of those audacious Attempts against Himself that immediately after that impious fact committed against Himself the whole Nation of the Jews should be pursued and punished by an invisible Power and their Royal Seat utterly demolished and overthrown from its very foundations and the Temple together with all the Ornaments and rich furniture therein levell'd with the Ground Who hath uttered predictions both concerning those impious men and also in reference to the Church founded by Him over the whole world exactly correspondent to the affairs themselves and hath actually demonstrated and confirm'd the truth of those Predictions in such a manner as Our Saviour hath done Concerning the Temple of the Impious He had said Behold your house is left to you desolate and there shall not remain a stone upon a stone in this place which shall not be thrown down But concerning His own Church He spake in this manner I will build my Church upon a rock and the Gates of Hell shall not prevail against it To have brought at first from fishing men that were contemptible and illiterate and afterwards to have constituted them Law-givers and Teachers to the whole world what and how mighty a thing does this seem to You As for His promise to them that He would make them Fishers of men He not only uttered it in words but performed it actually and abundantly and conferr'd on them so great a degree of strength and power that they composed writings and published Books and the authority of all those Books was so great that being rendred into all Languages as well of Greeks as Barbarians thorowout the whole world they are studiously read by all Nations and the Contents of them are believed to be divine Oracles of how mighty a prevalency is this in order to a clear demonstration of His Divinity How considerable likewise is that namely that He foretold things future and long before it hapned assured His disciples that they should be brought before Kings and Princes and should be punished and undergo the extreamest of Torments not for any foul act of their own but only on account of their confession of His Name Moreover that He fitted and prepared them chearfully to endure these things and so fortified them with the Arms of Piety that in their Conflicts with their adversaries their minds appeared firmer than an Adamant what powerfulness of expression is it which that matter does not exceed Likewise that not only those who had followed Him but their successours also and again they who immediately succeeded them and at length such as have lived in this our present age should with so undaunted a resolution unite the Forces of their minds that although they had done nothing worthy of death yet with pleasure would endure all manner of punishments and every sort of Torture on account of their eximious Piety towards the supream God what degree of admiration does not this surpass What King did ever continue His Reign during so vast a number of Ages Who does thus wage war after death and does erect Trophies over His Enemies and does subdue every place Country and City as well Grecian as Barbarian and does vanquish His Opposers by an invisible and latent Hand And which is the chiefest thing of all that hath been hitherto rehearsed that Peace by His Power procured for the whole world concerning which we have already spoken what we judged agreeable how should it not stop the mouthes of all slanderers In as much as the Unity and Concord of all Nations did really concur in time with the Preaching of Our Saviour and with the Doctrine by Him disseminated over the whole world and in regard both of them had long before been foretold by the Prophets of God I mean the Universal Peace of the Nations and the Doctrine delivered by Christ to the Nations The whole length of the day would be insufficient for me Dread Sir should I attempt to sum up in one those most clear and cogent arguments of Our Saviour's Divine Power drawn from the things which are
1. His draught of the Creed 279. 1. He is deposed in the Synod of Seleucia 282. 2. He wrote Eusebius Pamphilus's Life 247. 1. Acacius after Gennadius is ordain'd Bishop of Constantinople 433. 1. He is termed Patriarch and Arch Bishop in the Emperour Basiliscus's Constitution 452. 2. Also in the Penitentiary-Libell of the Bishops of Asia 453. 2. what was transacted in his condemnation and deposition 459. 1 2. Acacius Bishop of Melitina declares Nestorius's Blasphemy in the Ephesine Synod 404. 2. Acacius Bishop of Ariarathia 438. 1. Acacius and Strategius Comites 607. 2. Acesius Bishop of the Novatianists 215. 1. Achillas Bishop of Alexandria 211. 1. Achior the Ammonite 10. 1. Acoemeti Monks so called 459. 2. Acts of Pilate See Pilate Adaarmanes General of the Persians is by Chosröes sent with an Army 505. 1. besieges Antioch 505. 2. burns Heraclea and Apamia ibid. is vanquished by Mauricius 512. 1. Adamantius a Jewish Physician 375. 2. Adauctus a Martyr 146. 1. Addaeus and Aetherius Senators punished with death 500. 2. Adrian See Hadrian Adrianus and Eubulus Martyrs at Caesarea in Palestine 169. 1. Aedesius Brother to Appbianus a Martyr at Alexandria 161. 2. Aedesius a Tyrian 231. 2. Aelia that City heretofore term'd Jerusalem 21. 1. 52. 1. Aelius Publius Julius Bishop of Develtum 84. 1. Aemilianus Praefect of Egypt 122. 1 2. Aemllius Frontinus Proconsul of Asia 83. 2. Aesculapius's Temple at Aegae in Cilicia 597. 2. Aëtius an Heretick surnam'd Atheus 270. 2. He is made Deacon by Leontius ibid. Aëtius Arch-Deacon of the Constantinopolitan Church 446. 2. Primicerius of the Notaries 439. 2. Aevum has neither beginning nor end 671. 1. whence so called ibid. Africanus's Opinion concerning the disagreement of the Gospels in reckoning up our Saviour's Genealogy 9. 1 2. concerning the History of Susanna 106. 2. His Books of Chronography or Annals ibid. A most learned man 271. 1. Agabus a Prophet 17. 2. His prediction concerning the famine was compleated under Claudius 19. 2. Agapius Bishop of Caesarea in Palestine 138. 1. Agapius and Thecla Martyrs of Palestine 159. 1 2. Agapius and Dionysius Martyrs at Caesarea in Palestine 159. 2. Agathias the Rhetorician His History 487. 1. Agathobulus two of that name surnam'd the Masters 137. 1 2. Agbarus See Abgarus Agellus Bishop of the Novatianists 279. 1. 309. 1. 334. 2. 335. 1. Agrippa made King of the Jews by Caius 17. 2. He was also called Herod ibid. and 19. 2. He kills James the Brother of our Lord. 19. 2. His death 20. 1 2. Agrippa Son of King Agrippa made King of Judaea by Claudian 25. 2. Agrippa Castor wrote against Basilides 52. 2. Agrippinus Bishop of Alexandria 62. 2. Alamundarus Governour of the Saracens 378. 1. Alamundarus King of the Saracens 483. 2. Refuses to give assistance to the Romans though confederates 512. 1. Is banished by Mauricius into the Island Sioilie 516. 1. Alarichus King of the Goths takes Rome 373. 2. makes Attalus Emperour ibid. Albinus Procurator of Judaea 28. 2. Alcibiades a Martyr of Lyons 75. 1. Alexander the fifth Bishop of Rome after the Apostles 50. 1. Alexander a Native of Phrygia a Martyr at Lyons 73. 1. Alexander a Montanist condemn'd for Robberies 83. 1. Alexander was Coadjutor to Narcissus Bishop of Jerusalem 95. 2. and 96. 2. He founded an Ecclesiastick Library 102. 2. He is crown'd with Martyrdom 108. 2. 116. 2. Alexander Bishop of Alexandria 211. 2. Having convened a Synod at Alexandria condemns Arius and his followers 211. 2. sends his Synodick Letter to all the Bishops ibid. His Elogie 220. 2. Alexander Bishop of Antioch 373. 1. Alexander Bishop of Constantinople 242. 2. Alexander a Native of Paphlagonia a Novatianist 276. 1 2. Alexandrian Church its Custome 347. 1. Alexandrians their humour Seditious and heady 429. 2. Allegorical Expositions of Sacred Scripture 24. 1. Alphaeus and Zacchaeus Martyrs of Palestine 154 c. Amachius President of the Province of Phrygia 296. 1. Ambrosius converted to the true faith by Origen 100. 1. invites Origen to write and supplies him with Notaries 103. 1. was a Confessour under the Emperour Maximinus 105. 2. Ambrosius is ordained Bishop of Millain 324. 2. Amida a City of Mesopotamia taken by the Persians 470. 1. Ammia a Prophetess 82. 2. Ammon Zeno Ptolemaeus Ingenuus and Theophilus Martyrs at Alexandria 111. 2. Ammon Father of the Monks of Egypt 316. 2. Ammonarium two women of that name Martyrs at Alexandria 111. 1. Ammonius was a Christian Philosopher 101. 2. His Book concerning the agreement of Moses and Christ. ibid. Ammonius Bishop of Laâ—dicâ—a in Piâ—idiâ— 365. 2. Ammonius Dioscorus Eusebius and Euthymius Monks commonly called The Long Monks 357. 2. they come to Constantinople 359. 2. Ammonius a Monk 319. 1. Ammonius a Poet. 357. 1. He recited his Poem before the Emperour ibid. Amphilochius Bishop of Iconium 334. 1. Anastasian and Garosian Baths at Constantinople whence so termed 309. 1. Anastasius Bishop of Rome 373. 2. Anastasius a presbyter Nestorius's Companion and Confident 402. 2. Anastasius Bishop of Jerusalem after Juvenalis subscribes to Basiliscus's Circular Letters 450. 2. Anastasius is chosen Emperour from being a Silentiarius 464. 2. would suffer no innovation to be made in reference to the constitution of the Church 465. 1. Ejects Euphemius and Macedonius Bishops of Constantinople 465. 2. His name after his death was rased out of the sacred Diptychs or Tables 469. 2. whilst alive he was Anathematized at Jerusalem ibid. He ordered these words to be added to the Hymn termed The Trisagium Who hast been crucified on our account 476. 1. Anastasius succeeds Domninus in the Bishoprick of Antioch 497. 2. His Character 498. 1. His answer to the Emperour Justinian 498. 2. Also his Letter to the Monks of both the Syria's concerning the faith ibid. His Fare-well-Speech to the Antiochians ibid. He is ejected out of his See 502. 2. He is restored 526. 1. Avathematize what it is 387. 2. Anatolius Bishop of Laodicea 136. 1. His Book concerning Easter 137. 1. He is first made Coadjutor by Theotecnus Bishop of Caesarea 137. 2. Anatolius Bishop of Beroea 304. 2. Anatolius Master of the Milice throughout the East builds Anatolius's Porticus at Antioch 415. 2. Anatolius Senator a wicked man is convicted to have sacrificed to Daemons 510. 1. He is cast to the wild Beasts in the Amphitheatre at Constaminople 510. 2. Anazarbus the Metropolis of the Second Cilicia is ruined by an Earthquake 481. 1. Being rebuilt by Justinus Senior it is named Justinopoliâ— ibid. Andreas the Apostle Preaches the Gospel in Scythia 30. 1. Androgyni the Priests of the Nile destroyed by Constantine 614. 2. Anâ—ncletus Bishop of the Roman Church 38. 2. Anicetus Bishop of Rome 54. 2. How highly he honoured Polycarp 89. 1. Annianus the first Bishop of Alexandria 38. 2. Annianus is ordained Bishop of Antioch by the Synod of Seleucia 280. 2. Anniversary or Nativity of the Publick Genius of the City Caesarea 169. 1. Anomoei
daughter 392. 2. 416. 2. She marries Valentinianus Placidus 392. 2. 416. 2. After Valentinian's death she marries Maximus 428. 2. she calls Geizericus out of Africk ibid. Eudoxia Augusta her Silver Statue 365. 1. Eudoxius Bishop of Germanicia 254. 2. Seizes upon the Bishoprick of Antioch 271. 2. is deposed 280. 2. is ordained Bishop of Constantinople 282. 2. dyes 313. 2. Euelpis a Laick Preaches in the Church 102. 1. Eâ—eâ—hius a Bishop 311. 2. Eugenius sets up for a Tyrant in the West 350. 1. is slain 351. 1. Eulogius after Johannes is ordained Bishop of Alexandria 509. 2. 526. 1. Eumenes Bishop of Alexandria 51. 2. Eunomians don 't baptize into the Trinity but into the death of Christ. 350. 1. Eunomius Aëtius's Notary 271. 1. is made Bishop of Cyzicus 307. 1. writes Comments on Saint Paul's Epistle to the Romans ibid. Separates himself from Eudoxius 313. 1. Eunomius Bishop of Nicomedia contends with Anastasius Bishop of Nicaea about some Cities 447. 2. Eunuch to Queen Candace was the first that Preach'd the Gospel to the Ethiopians 16. 2. Eunus call'd also Cronion a Martyr at Alexandria 110. 2. Euâ—dius the first Bishop of Antioch after Saint Peter 40. 1. Euphemia the Martyr's Church at Chalcedon 356. 1. is described 422. 1 c. two Miracles performed there ibid. Euphemius after Fravita is ordained Bishop of Constantinople 462. 1. He is banished 465. 2. Euphrasius is ordained Bishop of Antioch 479. 1. He is buried in the Earth-quake at Antioch 479. 2. Euphronius a Presbyter born at Caesarea in Cappadocia 602. 2. Euphronius is ordained Bishop of Antioch 236. 2. Euprepiâ—s's Monastery near Antioch 406. 1. Eusebius a Deacon of the Alexandrian Church afterwards Bishop of Laodicea 124. 2. 136. 1. Eusebius Pamphilus Bishop of Caesarea his Letter to the Caesareans concerning the Nicene Synod 217. 2. c. He drew up a Draught of the Creed and proposed it to the Nicene Synod 218. 1. How he explains the term Homoöusios 218. 2. He wrote three books against Marcellus 258. 1. He was no Arian ibid. c. He wrote the History of the Church from the Apostles times to those of Constantine 472. 2. He made a Speech in the Nicene Synod in praise of Constantine 529. 1 2. He spake another Oration in the Palace to the Emperour Constantine on his Tricennalia ibid. and 622. 1. The Antiochians invite him to be their Bishop 599. 2. Constantine commends him for refusing that Bishoprick 602. 1. He recited an Oration before Constantine in the Palace 617. 1. He wrote against Porphyrius 302. 1. and Constantine's Life 209. 1. and 345. 2. Eusebius Emisenus 248. 2. Eusebius Bishop of Samosatâ— 304. 1. Eusebius Bishop of Nicomedia writes Letters to many Bishops in favour of Arius and his followers 211. 2. He is angry with Alexander Bishop of Alexandria 213. 2. He is translated to the Bishoprick of Constantinople 247. 2. He dyes 250. 2. Eusebius Provest of the Bed-chamber to the Emperour favoured the Arians 246. 1. He is put to death 287. 1. Eusebius Scholasticus Scholar to Troïlus the Sophist 357. 1. Eusebius Bishop of Vercella 271. 1. 289. 2. a defender of the true Faith 293. 2. Eusebius and Theognius subscribed to the Nicaene Creed but would not subscribe to the Anathematism 228. 2. being banished on that account they presented a penitentiary Libel to the Bishops 228 1. Eusebius Bishop of Dorylaeum accuses Eutyches 408. 1. His Libel presented to the Emperour against Dioscorus 423. 2 c. Eusebius Bishop of Ancyra was present at the second Ephesine Synod 424. 2. Eusebius a Writer of the Roman History from Augustus to the death of the Emperour Carus 513. 2. Eustathius Bishop of Antioch ordains Evagrius Bishop of Constantinople 313. 2. He is banished by Valens 314. 1. Eustathius Bishop of Antioch accuses Eusebius Bishop of Caesarea 235. 2. He is deposed in the Synod at Antioch ibid. He is accused by Cyrus Bishop of Beraea ibid. Eustathius Bishop of Antioch finds fault with Origen 362. 1. Eustathius Bishop of Sebastia 278. 2. is suspended from Communion 280. 2. He is deposed in the Constantinopolitan Synod 282. 1 c. Eustathius Epiphaniensis a writer of History 514. 1. He closes his History on the 12 th year of the Emperour Anastasius 470. 1. Eustathius Bishop of Berytus wrote a Letter to Johannes a Bishop concerning the affairs transacted in the Chalcedon Synod 421. 2. He was present at the second Ephesine Synod 424. 2. Eustochius Bishop of Jerusalem 493. 1. He succeeded Macarius 495. 1. He drove the Origenists out of the New Laura 495. 2. Eutychius a Bishop 280. 2. Eutyches 408. 1. Eutychianus Bishop of Rome 135. 2. Eutychianus a Novatian Monk 226. 2. His Miracles ibid. Eutychian Hereticks have corrupted many books of the Ancient Fathers and have fathered many of Apollinaris's Books on Athanasius Gregory Thaumaturgus and Julius 466. 2. Eutychius disciple to Eunomius coyn's a new Opinion 350. 1. Eutychius after Menas is ordained Bishop of Constantinople 495. 1. He had before been Apocrisarius to the Bishop of Amaâ—ia 496. 1. He is ejected out of his See 497. 2. He is restored 509. 2. Eutropius Praefect of the Imperial Bed-chamber 355. 1. the first and the onely Eunuch that was ever made Consul ibid. Euzoïus is made Bishop of Antioch 283. 1. is sent to Alexandria 316. 1. He dyes 327. 1. F. FAbian Bishop of Rome 106. 1. Fabius Bishop of Antioch 108. 2. Fadus Procurator of Judaea 20. 2. Familiar-spirits or paredri 52. 2. Famine takes away bashfulness 33. 1. Fate and Fortune empty names onely 639. 2. 641. 1. Faustus Eusebius and Chaeremon Deacons of the Alexandrian Church 122. 1. Faustus a Martyr under Diocletian 124. 2. Feast of Our Lord's Ascension 383. 2. Feast of Our Lord's Nativity 365. 2. Felix Procurator of Judaea 25. 2. Felix Bishop of Rome 135. 2. Felix from being a Deacon is ordained Bishop of Rome 275. 2. Felix the Pope successour to Simplicius sends a Deposition to Acacius 459. 1. Acacius did not acknowledge that deposition 459. 2. He sends Vitalis and Misenus Legates to Zeno Augustus ibid. Festus Procurator of Judaea 26. 2. Firmilianus Bishop of Caesarea in Cappadocia 105. 2. 116. 1. 118. 1. Firmilianus President of Palestine 163. 2. is beheaded 169. 1. Firmus Bishop of Caesarea in Capadocia 394. 2. Flaccillus or Placitus Bishop of Antioch 248. 1. Flavianus President of Palestine 154. 1. Flavianus is ordained Bishop of Antioch 334. 2. a difference amongst the Bishops on account of his Ordination 336. 2. He appeases the anger of Theophilus of Alexandria 338. 2. Flavianus after the death of Proclus is ordained Bishop of Constantinople 408. 1. He condemns Eutyches in a Synod assembled at Constantinople ibid. Flavianus is ordained Palladius's successour in the Bishoprick of Antioch 462. 2. He is ejected by the Emperour Anastasius 465. 2. He is banished to Petrae a Town in Palestine 467. 1 2. Florentius Bishop of Sardis 442. 1. Florinus a Presbyter of
435. 1. Honoratus Praefect of Constantinople 281. 1. Honorius is proclaimed Augustus 350. 2. Hormisda Son to Chosroes succeeds his Father in the Kingdom 509. 1. The Persians headed by Varamus conspire against him 522. 2. Hosius Bishop of Corduba 195. 1. 214. 1. 266. 1. 269. â— 2. was present at the Nicene Council 578. 1. Hunericus or Onorichus King of the Vandals persecutes the Catholicks in Africk 460. 1. 483. 2. Hunni destroy Armenia 352. 1. Hunni heretofore called Massagetae 449. 1. Hyginus Bishop of Rome 54. 1. the ninth successour of the Apostles ibid. Hymenaeus Bishop of Jerusalem 125. 1. 133. 1. Hypatia a Philosopheress 376. 1. She is barbarously murdered 376. 2. Hypatianus Bishop of Heraclea 266. 1. Hyperechius a Bishop 311. 2. Hypostasis and Ousia how they may be spoken concerning God 390. 2 c. Hyrcanus Prince of the Jews taken by the Parthians 8. 2. I. JAmes the Brother of Our Lord one of the 70 disciples 13. 2. 16. 1. is created Bishop of Jerusalem 16. 1. surnamed James the Just. ibid. also surnamed Oblias 27. 2. His Martyrdom ibid. His Catholick Epistle 29. 1. His Chair kept with great care 126. 2. Iberians converted to the Christian faith when and how 232. 2. Jerusalem-Church was termed a Virgin 63. 2. Jerusalem its last Siege and Famine described 32 c. Jews first under Judges after that under Kings after the Captivity they were an Aristocracy with an Oligarchy at length became Tributaries to Rome 8. 2. They had the names of their Ancestours written out in ancient Rolls 10. 1. They had a sacred Treasury called Corban 19. 1. Their Seaven Sects 63. 2. the destruction of the Jews under Vespasian 35. 1. They endeavour to rebuild their Temple 298. 2. Hadrian forbids them to enter Jerusalem 52. 1. Ignatius the second Bishop of Antioch after Saint Peter 40 1. 47. 1. His Epistles are reckoned up 47. 2. He suffered Martyrdom at Rome ibid. By Theodosius Junior's order his Reliques are removed into the City Antioch 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament 66. 2. 164. 1 2. Indians converted to the faith of Christ when and how 231. 2. Immestar a place in Syria 377. 1. Innocentius Bishop of Rome 373. 2. Johannes or John two of them lived at the same time in Asia 49. 1 2. John the Apostle Preach'd in Asia 30. 1. dyed at Ephesus ibid. was banished into the Island Patmos 39. 1. returned from thence after Domitian's death and governed the Churches of Asia 40. 1 2. for what reason he wrote his Gospel 42. 1 2. 105. 1. He wore a plate of Gold 87. 1. Johannes a Reader is beheaded for the faith of Christ. 170. 1. His wonderful memory ibid. Johannes a Presbyter of the Church of Antioch 352. 1. is ordained Bishop of Constantinople 353. 1. His descent and education ibid. and 353. 2. His course of Life and disposition 354. 2. He was wont to Preach sitting in the Pulpit 355. 2. His death 367. 1. Johannes is ordained Bishop of Jerusalem 338. 2. Johannes Bishop of Proconnesus 389. 1. Johannes the Chief of the Notaries sets up for a Tyrant 381. â— John the Apostle's Church seaven miles from Constantinople 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents 367. 2. Johannitae so they were called who took John Chrysostom's part 366. 2. at length they were re-united to the Church by Proclus 393. 1. Johannes Bishop of Antioch 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation assembles a Synod and deposes Cyrillus 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior 479. 2. Johannes from being Steward is ordained Bishop of Alexandria 455. 1. is ejected by Zeno Augustus's order ibid. flyes to Rome to Pope Simplicius 456. 2. Johannes after Athanasius is ordained Bishop of Alexandria 462. 2. Johannes Bishop of Paltum a Defender of the Chalcedon Synod is banished 467. 1. Johannes Scytha aud Johannes Gibbus Masters of the Milice vanquish the Isauri 469. 2. Johannes the Chuzibite a Monk in Palestine 480. 2. Johannes Scholasticus Eutychius being ejected is ordained Bishop of Constantinople 497. 2. Johannes Bishop of Jerusalem 526. 1. Johannes called Catelinus successour to Vigilius in the Bishoprick of Rome 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria 509. 2. Johannes succeeds Macarius in the See of Jerusalem ibid. Josephus the Historiographer 36. 2. His Books 37. 1 2. Joseph Bishop of Jerusalem 51. 2. Jovianus is chosen Emperour 299. 2. makes a peace with the Persians 300. 1. dyes 304. 2. Irenaeus a Presbyter of Lyons 75. 1. is made a Bishop 76. 1. His Books 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna 85. 1. He writes to Pope Victor 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon 291. 2. Irenaeus of Tyre and Aquilinus of Biblus Bishops are deposed in the second Ephesine Synod 409. 1. Irenaeus Comes of the East under Justinus Senior 479. 1. Irenius Bishop of Gaza 304. 2. Isacoces Bishop of Armenia the Great 304. 1. Isaurica Donatives which the Emperour gave yearly to the Isaurians 470. 1. Ischyras assumes to himself the Office of a Presbyter 238. 2. is made a Bishop by the Arians 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians 373. 1. Father to Vararanes 415. 2. Isidorus a Presbyter of Alexandria 353. 1. hated by Theophilus and why 359. 2. Isidorus Pelusiota 413. 1. Ision a Meletian â—38 1. Judas of Galile or Gaulanites 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem 51. 2. Judas an Ecclesiastick Writer 94. 2. Julianus Bishop of Alexandria 78. 2. Julianus Bishop of Apamia 82. 1. Julianus a Martyr at Alexandria under Decius 110. 2. Julianus a Martyr with Pamphilus 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus 286. 2. 284. 2. His Education 286. 1. He recites his Orations in the Court 287. 2. wrote against the Christians ibid. His Book entitled The Caesars ibid. persecutes the Christians 295. 1. His Misopogon or Antiochicus 298. 1. His Book concerning the Cynick Philosophy 301. 2. He is slain 299. 2. Julianus Bishop of Lebedus 438. 1. Julianus Bishop of Bostri refuses subscribing to Severus's Synodick Letters 469. 1. Julius Caesar takes five hundred Cities 473. 1. Julius Bishop of Rome wrote a Letter to the Easterns 253. 2. His Letter to the Alexandrians 260. 2. c. Sate Bishop fifteen years 270. 2. Justina Augusta Mother to Valentinian Junior favours the Arians 337. 1. Justinianus Sister's son to Justinus is by him proclaimed Augustus 481. 2. a defender of the Chalcedon Synod ibid. His wife Theodora is an Enemy to that Synod ibid. His Constitution wherein he Anathematizes Anthimus and Severus and their Associates 483. 1. destroys the
Sirmium 268. 1. Glicerius the Emperour was not made Bishop of Portue but of Salonae 436. 1 2. Golden-Rod usually carried before the Roman Emperours 499. 1 2. Gospel according to the Hebrews 43. 1. Gospel of Basilides 52. 2. Gregorius Bishop of Alexandria how many years he sate Bishop 251. 1. Gregorius Nazianzenus his three Bishopricks 321. 2. 331. 1. Gynacea 558. 1. H. HAdrian the Emperour built a Temple to Venus on mount Calvary 224. 1. Hanniballianus 667. 2. Heathens how they consecrated the Images of their Gods 173. 1. Hegâ—sippus was Irenaeus's Contemporary 53. 1. Helena her death what year it hapned 593. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that age which is fit for warfare 168. 1. Henoticon or Zeno's Edict about uniting the Churches is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 455. 1. Heraâ—s a Catechumen 94. 1. Hereticks whither they may lawfully be persecuted 370. 2. Hermodactylus what manner of plant it was 525. 2. the root of it good for those that are troubled with the Gout in the Joynts or fingers ibid. Hermogenes an Heretick 65. 1. what his Heresie was ibid. Herod the Great was no Forreigner but a Jew 8. â— after his death his kingdom was divided into three parts 12. 1. Herod called also Agrippa who he was 19. 2. what children he had 20. 2. Hexapla of Origen whence so called 99. 1. 99. 2. Hierocles Praefect of Egypt against whom Eusebius wrote 161. 2. Hierophantae were never called by their own name by those whom they had initiated 664. 1. High-Priest so every person was called as long as he lived who had once born that office 12. 2. They wore a plate of Gold 45. 2. Hilarius and Athanasius differ in opinion concerning the Draughts of the Creed drawn up by the Easterns 266. 1 2. Hippolytus Bishop of Portue 102. 2. His Paschal-Canon is part of his book concerning Easter 103. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104. 1. Honoratus was the first Praefect of Constantinople 281. 1. Honorati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. 2. Hosanna what it signifies 28. 1. Hosius subscribed first to the Nicene Synod 227. 1. Hyacinthides virgins at Athens who they were 690. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prefecti Praetorio 606. 2. Hypatia the Philosopheress probably was Theon's daughter 376. 1. by whose means she was murdered 376. 2. Hypatianus when made Bishop of Heraclea 266. 1. Hypodiaconi or Sub-deacons kept the doors of the Church 191. 1. Hypomnematographer an office born by Lucian at Alexandria 122. 2. I. JAcobus the Monk to whom the Emperour Leo wrote whither Jacobus Nisibenus 432. 1. James the brother of our Lord whether one of the twelve Apostles 13. 2. whether the son of Joseph 16. 1. what is the meaning of his surname Oblias 27. 2. in what year he suffered Martyrdom 28. 2 James ordained Bishop of Jerusalem by Christ. 126. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who termed so amongst the Greeks 375. 2. Iconium the Synod there when convened 119. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Egyptians who they were 36. 1. Jerusalem Bishop's authority 263. 1. Jews how their families came to be so confused 9. 1. their Genealogies were not burnt by Herod 10. 1. they had private copies of their Genealogies ibid. they pray'd to God with their eyes turned towards the Temple 33. 2. they were permitted to enter Jerusalem but once in a year 52. 1. their seaven Herefies 63. 2. Their Archisynagogi Presbyters Deacons Patriarchs 121. 1 at their Feasts the Gentiles were present also 28. 1. Their dispersion and the reasons of it 30. 2 c. a Jew in secret or inwardly 167. 1. How they divided the night and day 35. 2. Image of Christ at Edessa 489. 1. Indians converted to the faith of Christ by Frumentius in Constantius's reign 232. 1 2. Interregnum of three months after the death of Constantine the Great 630. 2. Johannes is ordained Bishop of Alexandria at Constantinople by Johannes Scholasticus Patriarch of Constantinople 503. 1. Johannes Apamenus Bishop of Antioch after Petrus Fullo 453. 2. Johannes Codonatus Bishop of Antioch 457. 1. Johannes Rhetor the Historian not the same person with Johannes of Epiphania the Historian 413. 2 c. Johannes Tabennesiota Bishop of Alexandria whence so called 454. 2. He was Oeconomus of the Alexandrian Church ibid. a place in Liberatus concerning him is mended ibid. He did not appeal to Pope Simplicius 456. 2. John the Baptist's Church in the City Alexandria was the Great Church 454. 2. Josephus's History of the Jewish wars transcribed by Titus's own hand 37. 2. Josephus's book concerning his own Life is part of his twentieth book of Antiquities 37. 2. His books of History otherwise divided than now they are 11. 1. Josepus so the Ancients called Josephus 12. 2. Jovius Maximinus 178. 1. his third Consulate 181. 2. Irenaeus whether he brought the Letters of the Martyrs to Rome 75. 2. In what year he was ordained Bishop 76. 2. His Synodick Letter 87. 2. Irenarch or Eirenarch 57. 2. Irene two Churches at Constantinople called by that name the one the old the other the new 247. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy 584. 1. Judas of Galile or Gaulanites when he made his insurrection 8. 1. He was Founder of the Sect of the Galilaeans 63. 2. Judas whether the brother of our Lord. 39. 2. Julian the Emperour called Bull-burner 297. 2. Julianus the Bishop of Rome's substitute in the second Ephesine Synod was Bishop of Coe not of Puteoli 409. 1. Justice its eye 699. 1. Justinian's Vandalic Expedition on what year of Christio was undertaken 484. 2. Justin the Martyr's first Apology according to Eusebius is that which is commonly entitled his second and on the contrary his 〈◊〉 his first 21. 2 60. 1. 61 1. Justin's second Apology commonly entitled his first was dedicated to Antoninus pius 61. 1. Justin was Martyred in the Reign of Pius ibid. Justinus Senior is by some termed a Thracian by others an Illyrian 477. 1. Before he was Emperour he was Comes of the Excuâ—iâ—â— or Guards ibid. Justinus Junior how many years he reigned 513. 1. Justus Tiberiensis and his books 37. 2. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Matricula or Koll of the Church-officers 342. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coemiteries 122. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 59. 2. L. LAcunaria 588. 1. Laicks when about to receive the Sacrament heretofore came up to the Altar 120. 2. before Bishops and Monks that were eminent for piety of Life the Laicks were wont to bow their heads that they might receive a blessing 493. 2. Lampadarii or Light-bearers 665. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torches 613. 2. Latiare Sacrum at Rome 690. 1. Laura what it is and wherein it differs from a Monastery 417. 2. Laws of the Emperours Constantine and Theodosius concerning burning the books of
Christ the first according to Eusebius 139. 2. Z. ZEla a City of Cappadocia 303. 2. Zeno whether Bishop of Majuma 354. 1 2. Zozimus the Historian did not live in the Times of Theodosius Junior 472. 2 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END Books Printed for and Sould by Hannah Sawbridge at the Bible on Ludgate Hill Folio THE Lives of the Noble Graecians and Romans by that Learned Historiographer Plutarch Translated from the Original with the Addition of the Lives of many Eminent Persons and their Effigies Engraven in Copper Plates A Chronicle of the Kings of England containing all the passages of State and Church by the famous Sir Richard Baker Knight with a continuation of all material Affairs of State to this time Astronomia Britannica Authore Vincentio Wing In qua hi Quinque Tractatus traduntur I. Logistica Astronomica II. Trigonometria III. Doctrina Sphaerica IV. Theoria Planetarum V. Tabulae Novae Astronomicae Riverus Practice of Physick in 17 severall Books Translated into English by Nicholas Culpeper Phys. and Astr. Abadiah Cole Doct. Phys. and William Rowland Physician Anatomy Riolanus Bartholinus Veslingus All three Translated by Nicholas Culpeper Gent. Student in Physick and Astrology The Compleat Surveyor containing the whole Art of Surveying Land by William Leybourne Cambridge Concordance with Additions being the compleatest extant by S. N. A Large Bible Cambridge print fit for Churches Doctor Holiâ—kes Large Dictionary being the best and largest in Print Gallileus's Mathematical System of the World with Cuts Englished by T. Salsbury Esq Learned Cooks Comment on Litletons Tenures Maynards Edward the 2d. Doctor Cowels Interpreter with T. Manlys Additions Corrected from former Errors Now in the Press Morgans Heraldry Epitomized a large sheet Dyers Reports with 2 Tables Townsends Tables C. L. Physick Refined being the Works of that famous and profound Philosopher and Chymical Physician John Baptista Van Helmot The Year Books Compleat J. Rolls Abridgement Rastalls Entries Cooks Reports French Entries Doctor Heylins Life of Bishop Laud. Quarto Gouldman's Dictionary Thesaurus Graecae Linguae c. by W. Robertson A. M. Thesaurus Linguae Sanctae c. by W. Robertson A. M. With many other Quarto Books and Books of lesser Volumes which we have not room here to insert His Epistle Dedicatory to Robert E. of Leicester bears date December the 15 th 1584. He dyed at Dublin of the plague anno 1604. See Fuller's Worthies of Wales Flintshire pag. 39. See Godwiâ— de Prâ—sulibus Angliae pag. 561 and Fuller's Worthies Lancashire a Valesius Dedicated His first Volume which contains Eusebius's Ten Books of History His Life of Constantine Constantine's Oration and His Own to the Arch-Bishops Bishops and the whole Clergy of the Gallican Church b See Origen's Works second part pag. 46. Edit Paris 1619. a He allowed Valesius a yearly pension of 1500 Livers which sum the Cardinal sent him yearly as long as he lived and by his Will continued it till Valesius's death See Valesius's Life written by his Brother Hadrian b See Amm. Marcellinus Book 14. pag. 14. Edit Paris 1636. c Or Cryers a Scholia b He means the distinguishing the Periods one from another and the Clauses and Members of each period by poynts c Full poynt a Chap. 1. Pag. 45. Edit Paris 1590. b A pause c Actuâ— verborum d Comma's e He means the French Clergy f In His Epistle Dedicatory g Chap. 40. h Or Critical Art a These four Dissertations are published at the Latter end of Valesius's first Volume of the Ecclesiastick Historians a Eccles. Hist. Book 2. Chap. 4. b See Chap. 19. c Chap. 43. where see Note a. d See Chap. 2â— at the Beginning e Eusebius's f Book 7. Chap. 26. g Which occurs in Theodoret's Eccles. Hist. Book 1. Chap. 5. Edit Vales. h Chap. 32. a Chap. 4. where see Note â— b The Remembrance of c. c His other Life d Or Right e Chap. 3â— towards the end f Chap. 4. a He should have said his fiâ—th Book where see Chap. 2 and 3. p. 307 c. Ediâ— Thys b Chap. 32. c See Chap. 4. where Eusebius has inserted this his Speech d Valesius after this his account of Eusebius's Life writings adds a Collection which he had made himself of the Testimonies of the Ancients both for and against Eusebius a translation whereof into English was lookt upon as needless e Chap. 6. a Or Wing b Chap. 1. where see Note a. c Chap. 11. d Chap. 19. e Or Form of Faith f See this Letter in Socrates Book 1. Chap. 8. pag. 217 c. of our English Version g See the Story in Theodoret's Eccles. Hist. Book 1. Chap. 21. Edit Vales. h See Life of Constantine Book 3. Chap. 59. note c. i This calumny the Melitians fram'd instigated by Eusebius of Nicomedia as Athanasius tells us in his Apology to Constantius See his Works Tom. 1. p. 778. Ediâ— Paris 1627. k That is sacrifice to Idols a Chap. 46. b Life of Constant. Book 1. Chap. 28 30. c Id. B. 4. Chap. 36. d Book 4. Chap. 34 35. e Eccles. Hist. B. 2. Chap. 20. where see Nese k. f Chap. 4. 5. g In his Preface to his Comments on Daniel h Chap. 19. a Book 1. Chap. 1. b Twentieth year of His Empire c Chap. 8. d Judge or give sentence e Double-Tongue'd See Sâ—crat Book 1. Chap. 23. a In His Martyrology b In Epist. tertiâ ad Eliam Aqueleïensem alios Episcopos Istriae c See his defence of him in Book 2. Chap. 21. d Book 2. De Synod Nicaenâ Chap. 1. d See Scaliger's Elench Trihâ—res chap. 27 and Book 6. De Emend Temp. chap. 1. about the end and his Animadversions on Eusebius's Chronicon pag. 8. a I cannot approve of Christophorsons translat on who renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provinces Neither am I pleased with the amendment of Curterius or whoever it was that translated it Churches Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church amongst Christian Writers and particularly in our Eusebius not in one place The original of which signification came from hence as I judge because the Church is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stranger or Sojourner in the earth but its Country and freedom is in heaven Hence we often meet with this phrase in our Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. B 4. Chap. 23. And Clemens in His Epist. to the Corinthians writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in this place of Eusebius we must not translate this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Churches For then the same word must be repeated twice in the same clause thus Who have governed and presided over the Church especially in the most famous Churches I should rather translate it Cities or Sees or with Rufinus in celeberrimis locis in the most famous places Sometimes this word is taken for
Romans learned it M r Gregory of Oxford Chap. 4. pag. 25 c. f This man had two sons and three daughters his sons were Agrippa the younger mentioned Acts 25 and Drusus who died young His daughters were Bernice Mariamne and Drusilla which last married Felix the Procurator of Judea as we have it in the Acts Bernice is also mentioned in the Acts coming in great pomp with her brother Agrippa to hear Paul Joseph Antiq. * Acts 5. 36. a This Theudas Josephus mentions Antiq. B. 20. c. 5. but that was in Claudius's reign in the time of Fadus his Prefecture And so that cannot be the person mentioned in the Acts for that Theudas was before Judas Galilaeus Acts 5. 39. and he was in the time of Cyrenius's being Governour of Syria That Theudas in the Acts therefore must needs be some other person whom the Jews had recorded in their writings and from thence Gamaliel there recites the story though we have no other record of it This is the opinion of Scaliger in L. 6. de Emendat Tempor and of Casaubon in Exercitat 2. c. 18. and of D r Hammond in his notes on Acts 5. 36. Valesius in his annotations dissents from all these learned men and says that by those words of S t Luke after this man rose up Judas of Galilec is meant that Judas his insurrection was before that of Theudas which exposition he confirms by saying that when ever we begin to reckon from the last as nearest to us so he supposes S t Luke there does we must necessarily place the last person first in such a reckoning and the first last so that notwithstanding S t Luke says after this man rose up Judas of Galilee yet Judas his insurrection was long before Theudas's This he illustrates by two examples of such an expression one taken out of Tertullian in Apologet. the other out of Clemens Alexandr Lib. 7. stromat But then being not able to reconcile the time of Theudas his insurrection with the time Josephus places it in to wit in the time of Fadus his Procuratorship he says Josephus was mistaken placing it later than he should have done For he will by no means allow two Theudas's Another way he has to make up this difference that is he thinks S t Luke in his expression used a prolepsis anticipating the insurrection of Theudas ten years and makes Gamaliel speak that which was agreeable to his present purpose and thus Eusebius he thinks understood S t Lukes words The Reader has here the opinion of both sides and is left to his liberty to believe which he pleases a Joseph Antiq. B. 20. c. 3. * This famine happened on the 5 and 6 years of Claudius Vales. †Acts 11. 28 29 30. b There were three Pyramids standing three furlongs from Jerusalem where the bones of this Helena were buried says Joseph Antiq. B. 20. c. 2. he mentions them again in his 6 B. of the Jews wars Jerom mentions them in his Oration de Obit B. Paula and says they were standing in his time Pausanias in Arcadicis reckoning up the stately Sepulchers he had seen admires two above all the rest to wit that of Mausolus in Caria and this of Helena in Judea This Helena had a Palace in Jerusalem says Josephus in the 6 B. of the Jews wars Vales. a This place of Justin is now to be found not in his second but in his first Apologie Eusebius in citing Justins Apologies follows not the order of our common Editions For he always calls that the first which our Editions term the second and that the second which they call the first of which more hereafter Vales. b The Learned have long since observed that Justin by reason of his unskilfulness in the Latine tongue was here mistaken thinking that the Image dedicated to Semon Sancus was consecrated to Simon Magus T is certain that image which Justin had seen in the island of Tiber was lately dug up with this inscription upon it Semoni Sango Deo Fidio Sancus was a God among the Sabins that had the charge of bargains and contracts whence he had the names of Sangus and Fidius By him the Romans were wont to swear Some Samaritans no doubt deceived Justin making him believe this Image was dedicated to their Simon Magus Vales. c C. Rufinus calls her Selene Vales. a Eusebius speaks of a devil which had made his residence and fixt his habitation in Rome being then the metropolis of the whole world Vales. a From these words of Eusebius it is concluded that the death of Simon Magus happened at Rome in the time of Claudius for Eusebius writeth that Peter came to Rome in Claudius his reign and that presently after Simon 's magical arts were by his coming destroyed together with the Authour Though there be others that say Simon was destroyed in Nero's time Vales. b This place of Clemens is quoted again by Eusebius in his 6 B. Eccles Hist. at which place more shall be said of it Vales. c Rome was parallel to Babylon in many things Vales. * 1 Pet. 5. 13. a Eusebius in his Chronic. places Mark 's going into Egypt on the second year of Claudius the Authour of the Alexandrian Chronic and Georg. Syncellus say he went in the third year of C. Caligula it s the opinion of Eutychius Patriarch of Alexandria that Mark went thither in the ninth year of Claudius Vales. a He means not Monks for they were an order of a later date Valesius says they were Christians who led a retired and more severe and strict sort of life so they were called from that Philosophical term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the exercise of virtue and abstinence and any one that led such a life was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Asceta The Reader may have farther satisfaction in this matter in Bishop Montagues Acts Mon. Chap. 7. where he will find this business discussed at large b That these Therapeutae were not Christians we will shew hereafter Some think they were Essens but that is unlikely for Philo never terms them so in that Book wherein he describes them but at the very beginning calls them Therapeutae Besides the Essens as Philo himself witnesses in his Apology for the Jews cited by Euscbius Lib. 8. De preparat were onely in Judea and Palaestine but these Therapeutae he says were scattered all over the then known world Lastly Philo attributes many things to these Therapeutae which the Sect of the Essens by no means allowed as for example that they had women conversant among them called Therapeutriae now Philo says expresly that the Essens hated womankind See Philo de vita Contemplat and Joseph Hist. of the Jewish wars B. 2. Chap. 12. Vales. * Acts 4. 34 35 36. c Philo's description of these Therapeutae in these following words can no way agree with the Christian professours in those times For they were then few in number neither
more certainly of the death of King Agrippa than he who dedicated his work to him Which I indeed wish had not dropt from so acute a man For how can an Historian testifie of the death of him to whom he dedicates his History unless we say that Justus dedicated his Chronicle to Agrippa when he was dead which is absurd But as Scaliger without all ground asserted that Justus Tiberiandensis dedicated his Chronicle to K. Agrippa so what he inferrs therefrom is also absurd But from Photius his testimonie it is manifest that that work was put forth by Justus after the death of King Agrippa Josephus relates that the History of the Jewish wars was published by Justus also after the death of Agrippa although it was written twenty years before A book of this same Justus his whose title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quoted by Laërtius in the life of Socrates which Photius says was the same with his Chronicle Vales. d He means Julius Archelaus and Herod as Josephus himself declares in his first book against Apion Julius Archelaus was brother in law to King Agrippa for he had married his Sister Mariamne so says Josephus at the end of his 19 and 20 books of Antiquit. Vales. e Nicephorus in his 3 book chap. 11. interpreting these words of Josephus says that Titus with his own hand copied out the books of Josephus his History of the Jewish wars See what Johannes Langus has noted at that place of Nicephorus But all interpreters who have translated this place of Josephus into Latine understand thereby that Titus onely subscribed the books of Josephus with his own hand and did not copy them out himself But I would rather follow the opinion of Nicephorus Neither do these words of Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to sound any thing less to me Thus this place is pointed in all Copies as well M. S. as Printed But if this place of Josephus were to be understood onely of Titus his Subscribing Josephus his books with his hand then the distinction or comma ought to be put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here you see it put after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f In the most excellent M. SS Maz. Med. Fuk. and in S r Hen. Savills M. S. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading all interpreters seem to have followed but I like Rufinus his Version best who translates it To be publickly read in which sense the same word is used by Eusebius in chap. 22. of his second book where he speaks of the General Epistles of James and Jade and in chap. 3. of his 3 book But from these words of Josephus we may gather that the History of the Jewish wars was put out by him in the Reign of Vespasian but his Antiquities were published by him in the thirteenth year of Domitian as he himself testifies at the end of his 20 book and at the close of his book of his own life But that which Scaliger affirms in Animad Euseb. p. 187. to wit that the book of Josephus his own life was by him put out seven years after his Antiquities seems not probable to me for that book is as we made it out before onely the conclusion of his twentieth Book of Antiquities and at the end of it Josephus reckoning up the Roman Emperours concludes with Domitian Vales. a This account of Eusebius his here agrees not with what he has written in that work of his called his Chronicon for there he writes that presently after the death of James Simcon was elected to wit in the seventh year of Nero. But here he makes it evident that after the murder of James the Episcopal See was vacant for the space of about eight or nine years Which intervall of time that the Authour Chronici Alexandrini might fill up he places the death of James on the first year of Vespasian Vales. b That is because as we conjecture he married Mary which was Sister to the B. Virgin upon which account Simeon the son of this Cleophas is here called Cousin-German by the mothers side to our Saviour for so we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not patruelem i. e. Cousin-German by the fathers side as it is in the version of Valesius but consobrinum i. e. Sisters son For Mary the wife of Cleophas and the B. Virgin were Sisters see Jo. 19. 25. and so Simeon the son of the former Mary and our Saviour the son of the latter were Sisters children See the Learned B◠Pearson on the Creed p. 175 176. Edit Lond. 1669. And Petavius in hares 78. Epiphan cap. 7 14. and also St Jerom in Catalog a I know not why R. Stephens read Anacletus seeing that all our books have it written Anencletus And so Nicephorus Constantinopolitanus and his Translatour Anastasius Bibliothecarius in Chronolog Tripartit reads it So also Nicephorus Calistus in Libr. 3. cap. 2. and Georgius Syncellus and the M. SS copies of Rufinus So likewise Irenaeus in Lib. 3 where he reckons up the Roman Bishops in order names him Anencletus and omits the name of Cletus which to me seems to be made of a piece of the word Anencletus Neither does Optatus nor S. Augustine in his 165 Epistle where he counts up the Romish Bishops acknowledge Cletus But on the contrary in two very antient Catalogues of the Roman Bishops one whereof is in the Monastery of S. German and the other in the Jesuits Colledge at Clermont there is no mention of Anencletus but onely of Cletus who succeeded Linus and sat eleven years one month and two daies From whence its evident that Cletus and Anencletus was the same man See more of this in P. Halloixius in notat ad cap. 7. vitae Irenaei Vales. a That is the First after Mark So Eusebius said before concerning Linus Bishop of Rome at the 2 chap. of this book For Mark was the Apostle of the Alexandrians as we before have said But the Apostles were not reckoned amongst the number of the Bishops There was therefore no need of putting in here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nicephorus did See Seldens notes ad Eutychium patriarcham Alexandr Vales. b Rufinus and the other Translatours call this man Abilius and also Jerom himself in Chronico not so rightly as I judge For he ought to be called Avilius which is a Roman name as well as Annianus who was Bishop before Avilius Besides the order of the chapters is here disturbed in the common Editions this chap. of the succession of Avilius being put before that of the succession of Anencletus but we by the direction of the M. SS copies Maz. and Fuk. have placed them in their true order This was a very antient mistake for in the Index of the chapters prefixed before the 3 B. of Rufinus his translation and in all the Greek copies except in that of Fuk. the same errour is committed But in the
Apollinaris as Rufinus and Christophorson supposed Vales. p This was a great man amongst the Montanists who boasted himself to be a Confessour and a Martyr and was so audacious as like an Apostle to write a general Epistle to the Churches in recommendation of this New Prophecy Apollonius speaks much concerning this man in the following chapter Vales. a In the foregoing chapter we observed that the name Miltiades was put for Alcibiades On the contrary here Alcibiades is crept into the Text of Eusebius instead of Miltiades In Nicephorus t is Miltiades but neither he nor Christophorson understood this place Vales. b Rufinus and Baronius were mistaken in that they supposed these following words were taken out of Miltiades's book For this nameless Authour quotes nothing out of Miltiades's book but onely out of the Cataphrygians answer to Miltiades's book which thing translatours understood not Now the meaning of this place is this there is a great difference between the true Prophets and the false For the true Prophets who were filled with the spirit of God did foretell things future in a quiet and serene temper of mind But the false Prophets as was Montanus uttered what they said in a raging and mad temper of mind Indeed this was the chief objection of the Ecclesiasticks against the Montanists who boasted they were inspired with a Prophetick spirit because they Prophecied in an extasie But we read that no Prophet either under the Old or New Testament did ever Prophecy in an extasie Therefore Miltiades wrote a book against them which was thus entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Prophet ought not to speak in an extasie of mind See Epiphanius advers Haeres Montanist chap. 2. 4 and Chrysostom Homil. 29. on the 1 Epist. Corinth Vales. c Jerom Refinus and other Translatours thought Miltiades dedicated his Apology to the Roman Emperours called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because at that time there was onely one Roman Emperour to wit Commodus I judge the Governours of Provinces are here rather meant For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does commonly signifie the Presidents of Provinces To these therefore Miltiades dedicated his Apology as did Tertullian afterwards who calls this Miltiades the Rhetorician of the Churches Vales. a Montanus instituted three â—ents every year and besides them two weeks of abstinence wherein nothing but dry meats were to be eaten So Tertullian in his book de jejuniis and Jerom in his Epistle to Mercella Apollonius objects here against Montanus his instituting fasts by a Law not that 't is a fault to observe fasts or as if 't were not lawfull for some in the Church to proclaim fasts for the Apostle S t John appointed a three days fast â—t Ephesus before he betook himself to the writing his Gospel But Montanus had no power to proclaim a fast being an Heretick an excommunicated person and no Presbyter Apollonius therefore does deservedly blame him because of his own head not by Apostolick tradition he instituted fasts Vales. b In the Maz. Med. Fuk. M. SS and in Nicephorus this woman is called Prisca which is confirmed by Rufinus Tertullian and Firmilianus Robert Stephens calls her Priscilla Vales. c The Montanists covered their avarice under the pretext of Religion and specious term of Oblations as Apollonius says a little before in this chapter Vales. d Christophorson thought the Cross was meant here but doubtless Apollonius means bonds which Themison could not endure for Christs sake For that which he calls the sign of confession here in the next words he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonds Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original At Athens there was an house so called behind the Temple of Minerva Polias wherein the publick treasury was laid So says Harpocration on that word In all the Temples there was such a place as Varro asserts B. 4. But here this term must mean the publick Registry where the publick Records are kept Vales. * Mat. 10. 9 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term which Rufinus translates an Apostate Vales. * He means Montanus g The Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines term crines tingere seu rutilare to die or make the hair red To doe which they made use of ashes which had been put into lye as Varro says See Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is a kind of colouring stuff which is used to make the eye-brows black h I perceive now why Eusebius places Apollonius after the Authour without a name of whom he spake in the foregoing Chapter For because that anonymous authour says he wrote his books fourteen years after the death of Montanus and Maximilla and in regard Apollonius does here say Montanus broacht his new Prophecy 40 years before he wrote therefore Eusebius supposed Apollonius to be a later writer than that anonymous Authour In which as I judge he is much out For Apollonius wrote his book whilest Montanus and his mad Prophetesses Priscilla and Maximilla were yet alive which appears from these passages Let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts c and again And yet the Prophet does pretend himself ignorant of this man whom he has converst with for many years Eusebius quotes in this Chapter Apollonius therefore does not say 40 years were past from the death of Montanus when he wrote this book but onely that Montanus had set a broach his false Prophecy 40 years before he went about to write this book against him Let us suppose therefore Montanus to be thirty years old when he set up to be a Prophet he could not be above 70 years old when Apollonius wrote his book against him Neither had he Maximilla and Priscilla for his companions as soon as ever he began his heresie but as I judge they were ensnared by him a long while after Vales. a Eusebius in his 6 th B. cha 12. calls these men Pontius and Caricus Jerom in Catalogo calls them Carinus and Pontius Vales. b So the Ancients termed the prophesie of Montanus and his associates as may be seen from Tertullian de Jejuniis Jerom in Catalogo Firmilian in his Epistle to Cyprian and the old Authour quoted by our Eusebius chap. 16. of this B. Vales. c The reading of the Maz. Med. Fuk. and Savill M. SS agrees with our translation to wit by all the Brotherhood in the world The Kings M. S. and Robert Stephens read it thus by all the Brotherhood in Christ over the whole world Vales. d Debeltum or Develtum a Colony in Thracia is mentioned by Geographers and in the old Coyns which John Tristan put forth Anchialus also hereafter named is a City of Thracia sufficiently known But why should the subscriptions of the Bishops of Thracia be put to the Epistle of Serapion Bishop of Antioch If I may make a conjecture I
they were also Deputies under Governours of Provinces such an one was this Frumentarius whom Dionysius here mentions Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christoph. translate Liberi Children which interpretation I doe not approve of Vales. e Christophor translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigena one born and bred in that Countrey the Translatour of Georg. Syncell calls it incola neither of them rendring it well for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Country men Rustickâ— So in the Greek Councils we find o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Countrey Presbyters The Maz. Med. and Fuk M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also does Alexandrinus use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Rusticks Vales. f Scâ—mpodia are low beds such as are used in great houses to this day onely to sit in call'd Couches So Libanius in his own Life uses the word where he saith pag. 47. that at home he us'd to lye upon a bed but in the School he lean'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Couch Hence 't is plain those Couches were made for the ease of sick people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies unmade without any furniture upon it So Martial in his Apophorâ—tis speaking of sheets Nudo stramina nè toro paterâ—nt Junctae nos tibi venimus sorâ—râ—s Vales. g We must refer this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who took me up to Caius and the rest of the Presbyters and not to the Riotous Countrey men as Christophor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies together with the Bed or Couch on which he lay Dionysius says nothing here of what hapned to him after the Rusticks forc'd him to leave Taposiris having beaten the Guard but in his Epistle to Domitius and Didymus which is in the 7 th book and 11 th Chapter he saith that he and Peter and Caius were separated from the rest of their Company and abode in a desert and dry place of Libya Dionysius liv'd an Exile till the death of Decius the Emperour and from that desert place he wrote Letters to Domitius and Didymus Vales. a The Med. Maz. and Fuk. M. SS call this man Fabianus not Fabius so also Rufinus names this Bishop of Antioch Vales. b I have tanslated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Poet first because there is great familiarity betwixt Poets and Prophets for the Diviners or Soothsayers us'd to deliver their Oracles in verse Besides the Aegyptians were chiefly delighted with Poetry which Eunapius takes notice of Moreover no people were more malicious towards the Christians then these Soothsayers moving the People to Persecute them and encouraging them by their Oracles Vales. * These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship of their Gods ought as I suppose to be expunged for they disturb the sense and were added by some Scholiast to explain the preceding term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purloin See Tit. 2. 10. * Heb. 10. 34. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the terms here what the words were 't is hard to conjecture in his Epistle to Germanus he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious words and in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horrid words Vales. e Here we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in his own house but Nicephorus very ill reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this Serapion Bede and Usuardus speak at the 14 th of November Where they say he suffered in the Reign of Decius but they might better have said in the Reign of Philip. For Dionysius in this Epistle to Fabius expresly affirms that Serapion and some other Martyrs suffer'd before the death of Philip the Emperour The same errour is committed in all Martyrologies concerning Apollonia the Virgin which say she suffer'd in the time of Decius upon the 9 day of February Vales. f Here he means the death of Philip the Emperour who behav'd himself gently and kindly toward the Christians therefore what passages are here next related happened in the last year of the Reign of Philip which thing Dionysius intimates in the beginning of this Epistle where he says the Persecution began a year before the Emperours Edict came out but Christoph. did not understand this place he rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the alteration of the Emperours mind towards us Baronius follows this errour of his at the year of Christ 253. Chap. 102. Vales. g In the Kings M. S. and Stephanus's Edition instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read but in the Maz. Med. Fuk. and Savil. M. SS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term which is a great deal better as I think For Dionysius here means that this Decree of Decius was so terrible that it seemed to represent those most dreadfull times of Antichrist foretold by our Saviour Vales. h Christophor mistakes in his translation of this place I have rendred here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decurions or Magistrates for these always assembled themselves at the reading of the Emperours Edicts in the Courts and first of all executed his commands hence they were compell'd to be present at the reading of this decree and immediately after it was read to sacrifice to the Gods according to the injunction of the Decree Vales. i This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred vivae calcis incendio a fire of unslaked lime so also we may translate the same phrase which is us'd a little after this speaking of Epimachus and Alexander where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of which phrase Nicephorus uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with lime In Menaeo on the 30 th day of October there is mention of these Martyrs Julianus Cronio and Macarius where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning lime being poured upon them Vales. k Macar is derived from the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies blessed Dionysius seems here to allude to those words of our Saviour Matt. 5. 10. Blessed are they which are persecuted for righteousness sake c. Rufinus translates this place thus Alius quidam vir nominis sui Macarius gente Lybicus Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original it signifies properly any kind of iron-instrument to make incision Dionysius does here mean by it an engine wherewith they scraped the flesh from off the bones of the Christians l These words also another Ammonarium I have added out of Rufinus for Dionysius said there were four women but we find but three except according to Rufinus we adde these words Vales. m Instead of Ater in Georg. Syncellus and Niceph. we find Aster in Rufinus 't is Arsinus in the old Roman Martyrologie which is mostly taking out of Rufinus he is called Arsenius at the 19 th of the Kalends of January Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus renders a Troop of
expressed as in this place yet may be tacitly understood which thing the Latine Translatours did not take notice of and hence they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie before he had devoted himself to him i. e. as they supposed to Novatianus but I had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with George Syncellus The meaning of the place then is this that the unhappy man was not permitted to tast before he had solemnly cursed himself Vales. †This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of saying Amen has the same import with what Cornelius has said a little before viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of blessing him For the faithfull when they received the Eucharist from the hands of the priest used to answer Amen after the Priest delivering the Sacrament had said The body of our Lord c. See Ambros. in his B. 4. Chap. 5. De Sacrament Cyrill of Jerusalem in his last Catechism and August B. 12. Chap. 10. against Faustus Vales. x Concerning this Moses a Presbyter of Rome Cyprian in his Epistles does speak frequently After the Martyrdom of Fabianus Bishop of Rome who suffered Anno Christi 250 this Moses was apprehended together with Maximus the Presbyter and Nicostratus the Deacon cast into prison where after 1â— Months and 11 days he dyed See Cyprian's 15 th Epistle to Moses and Maximus Vales. y Moses being a Presbyter had no authority to excommunicate his fellow-Presbyters all he could doe was to separate himself from their communion when they came to visit him in prison This phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he deprived him of communion the ancient writers frequently used when they spake of those Presbyters who abstained from communion with others See Paulinus in the Life of S t Ambros. Moses's depriving of Novatianus of communion was I suppose done by him a little before his death For at first Moses the Confessour had communion with Novatianus and when the Clergy of Rome wrote that Epistle to Cyprian which among Cyprian's Epistles is accounted the 31 Moses then had communion with Novatianus for both of them subscribed that Epistle Moreover Novatianus himself wrote an Epistle as Cyprian attests in his Epistle to Antonianus from which Epistle we may perceive the wit and eloquence of Novatianus for that Epistle we must confess is a most elegant piece and it was written when Moses had been a year in prison as may be collected from Cyprian's Epistles to Moses Vales. z Who these five Presbyters were who with Novatianus made a Schism 't is to me unknown I can't think that Maximus the Presbyter and Confessour who with Urbanus Sidonius Nicostratus and the rest of the Confessours were reduced by Novatianus adhered to his party any long time For Maximus and the rest of the Confessors went over to Novatianus's party after Moses's death Indeed Novatianus separated himself from the Church before Moses's death which happened in February Decius 3 and Etruscus being Consuls but the confessours did not betake themselves to Novatianus's â—ide till after Moses's death So great was the power and authority of Moses Besides 't is evident the Confessours were not dismist of their imprisonment till Moses was dead for why should they be freed rather than Moses Therefore they became Novatianus's followers after Moses's death One Maximus name-sake to Maximus the Presbyter and Confessour seems to have been one of these five Presbyters whom Novatianus sent as his messenger afterwards into Africa Vales. a He means that none of the Clergy or Laity were moved with his entreaties so as to think him worthy of absolution For the people's suffrages were required when any one was to be received into the Church who for any fault had been excommunicated And the Bishop himself sometimes asked the Consent of the people The people also did often intercede for the penitents to the Bishop as we may see in the preceding Chap. in the Epistle of Pope Cornelius to Fabian Bishop of Antioch Vales. b Some one may perhaps ask why Serapion did not rather send for the Bishop whose Office it was to reconcile penitents The Bishop had given this authority to the Presbyters for fear least he being absent any one should die without absolution and the Communion See Epiphanius in his Heresic of the Arrians This custom of committing this authority to the Presbyters was usual in all great Cities Vales. c This was the Decree of the African Synod about the same time that Dionysius wrote these things Vales. d In the Savil and Fuk. M. SS before this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are some words inserted which also Christophor inserts in his translation it may appear from this place that the Sacrament was delivered to such penitents in case of necessity without the reconciliatory imposition of hands And this communion was called the viaticum See Canon the 77 and 78 of the 4 th Council of Carthage and the 39 th Carton of the first Council of Arausica this Communion was called also dispensatoria because it was granted to dying penitents before the completion of the full time appointed for Repentance and if the penitent communicant recovered it was perfected after his recovery by imposition he compleating his time of repentance Vales. e This that Dionysius here says concerning the giving of the Eucharist to the boy to carry to the sick person ought not to seem strange for it was frequently done a long time after So that S t Udalric thought it necessary expresly to prohibit it in his Synodical speech which Gretser published together with the Life of Gregory the seventh Chap. 20. But that which Gretser takes to be S t Udalric's Oration I found lately to be the Synodical Epistle of Ratherius Bishop of Verona to his Clergy And so 't is intitled in the old Laudunensian M. S. Vales. f Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus he commanded it should be given him being dipped So the Antients us'd to dip the Consecrated bread in water as Adamannus witnesseth in his 2 d book concerning the Miracles of S t Columba Cap. 6. And Bede also in the life of S t Cuthbert Chap. 31. and in his Poem upon the same man's life and several other Ecclesiastick Writers But the Eucharists being put into the mouth of sick persons is mentioned in the 76 th Canon of the 4 th Council of Carthage which Canon is concerning sick persons who desired repentance but were speechless before the Priest came to them See the contents of that Canon Vales. g Langus Wolfius and Musculus render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by the Latine word confiteri which in my opinion is intolerable Christoph. renders it in numerum Confessorum referri to be reckoned amongst the Confessours which Translation I like if it be understood thus referri â— Christo to be reckoned by Christ. For Dionysius alludeth to Christ's words in the Gospel He who shall confess me before
3 d book chap. 6. neer the end Vales. b Athanasius in his book de Synodis set forth the time of this Council by these notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those Bishops that met at the dedication were ninety in number they were convened in the Consulate of Marcellinus and Probinus in the tenth Indiction the most impious Constantius being there present Vales. c In the Consulate of Marcellinus and Probinus on the eleventh of the Calends of June was compleated the fourth year from Constantines death The Synod of Antioch therefore was convened after this day if it be true which Socrates here says to wit that it was convened in the fifth year after Constantines death Vales. d In Epiphanius Scholasticus's Version this persons name is truer written thus Flaccillus Nor is he otherwise called in Pope Julius's Epistle to the Bishops convened in this Synod of Antioch This person had been present before at the Council of Tyre and had with the Arians conspired against Athanasius as the Epistle of the Egyptian Bishops to Dionysius the Comes doth inform us which Epistle Athanasius has recorded in his second defence against the Arians Eusebius of Caesarea dedicated the books he wrote against Marcellus to this same Flaccillus But instead of Flaccillus he is almost every where called Placitus only in the following chapter the Allatian M. S. terms him Flaccillus Vales. e These calumnies of the Eusebians are incomparably well refuted by the Egyptian Bishops in their Synodick Epistle which Athanasius records in his second defence against the Arians Vales. a Sozomen in his third book chap. 6. explains this passage in Socrates where he speaks thus concerning Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. from his childhood according to the custom of his own Country he learned the sacred Scriptures by heart Therefore the boys of Edessa got by heart the books of sacred Scripture according to the usage of their Ancestours Indeed Ecclesiastick Writers do attest that the Edessens were most ardent lovers of the Christian Religion Vales. * Or Restauration or Election * Or the Faith a Instead of these words but in reality their design was to subvert the Allat M. S. has these but giving the beginning to a pretext by their continual c. and so Epiphan Schol. read it as from his Version appears Vales. b In the Allat M. S. the reading is fall into Vales. c How these words are to be understood I have advertized the Reader in the second book of my Ecclesiastick Observations chap. 2. for we must not suppose that the Arch-Heretick Arius himself was admitted and entertained in the Jerusalem Synod but his followers only For Arius himself was dead long before Should any one maintain that these words of the Bishops of the Antiochian-Council are to be understood of Arius himself then I will answer that the Jerusalem Synod is not meant here but some other more ancient Synod which admitted Arius to communion for the Eusebian party had done that before the Synod of Jerusalem as Athanasius attests in his book de Synodis not far from the beginning Vales. * Essence †John 1. 1. Joh. 6. 38. †Matt. 28. 19. * Placed d After these words we therefore holding this faith in Athanasius's book de Synodis where this form of faith occurs these are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holding it from the beginning to the end which ought not to have been omitted Hilarius in his book de Synodis has translated this form of the Creed into Latine in which Version of his these words occur Vales. e I corrected this place by the assistance of the Florentine M. S. wherein it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Son of God The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was begotten which preceded is to be understood here In Athanasius's book de Synodis the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was begotten But our reading pleases us better because it comes neerer the sense of the Arians who asserted that the Son of God was made Vales. * Or an Off-spring or a Foeâ—us f In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with fear 'T is so also in Athanasius and in Hilarius's Version Vales. g No Antioch was by a special priviledge free from this earth-quake For so 't is recorded in those incomparable Fasti Consulares which Sirmondus has published under the name of Idatius in these words Marcellino Probino Coss. His consulibus pugna facta est â—um gente Francorum à Constante Augusto in Galliis Et ipso anno terrae motus fuit ad orientem per totum annum praeter Antiochiam i. e. in the consulate of Marcellinus and Probinus there was a fight between the nation of the Franci and Constans Augustus in the Gallia's And in the same year there was an earthquake in the East throughout the whole year except at Antioch Vales. a In this place Socrates mistakes who confounds what was done at Georgius's installation with those things transacted at Gregorius's arival Indeed Syrianus brought Georgius to Alexandria as Athanasius attests in his Epistle ad Solitar and in his Apologetick to Constantius the Emperour and in his Apology concerning his own Escape when Syrianus pursued him But these things hapned a long while after this to wit in the year of Christ 356. Gregorius concerning whom Socrates speaks here was brought to Alexandria by Balacius the Captain and Philagrius Prefect of Egypt as Athanasius relates in his Epistle Ad Solitar But Athanasius departed from Alexandria before their arival and went to Rome whither he had been invited by Pope Julius's Letters Vales. b Socrates borrowed this out of Athanasius's Apology concerning his own escape about the close of it Where Athanasius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it was now night and some of the people lay in the Church all night a communion being expected But in his Apologetick to the Emperour Constantinus he shews manifestly that Syrianus made this irruption in the night and not in the evening as Socrates here says Vales. c Our Socrates does mistake here also For Eusebius of Nicomedia did not send Embassadours to Pope Julius to incite him against Athanasius after the Council at Antioch but a long time before But when the Presbyters sent by Athanasius had confuted Eusebius's Embassadours in all points before Julius at length Eusebius's Messengers referred the decision of the whole matter to Julius Julius therefore according to the request of the Embassadours wrote Letters both to Athanasius and also to Eusebius and the rest of Athanasius's adversaries by which he invited them to an Ecclesiastick judicature at Rome But this was done before the Council at Antioch as Athanasius informs us in his second Apologetick against the Arians and Julius Bishop of Rome in his Epistle to the Bishops convened in the Council of Antioch This Epistle of Julius's Athanasius has
Scholasticus has followed as appears from his Version For he renders it thus Quia igitur Imperator Ecclesiis opus habet In regard therefore the Emperour has an occasion for the Churches Nicephorus maintains the common reading for instead of excludes us from his words are drives us out of The Manuscript reading is in my judgment the better Vales. * Book 4. chap. 37. a In the Sfortian M. S. both here and also before in chap. 6. of this book this person is called Acholius The Latins do commonly give him that name For so he is called by Ambrosius by Prosper in his Chronicon and by Jordanes in his book de successione Regnorum But the Greeks do usually term him Ascholius This is the Ascholius concerning whose death Virtues and Miracles Saint Ambrosius writes in his 59 th Epistle to the Clergy of Thessalonica Where he says that Anysius his Schollâ—â— succeeded him Vales. a See Book 4. chap. 12. b See what Socrates has remarked concerning this matter in chap 4. of this Book Vales. †That is the Orthodox c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. although c. I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who also at that time bore the Praetor's Office Nicephorus confirms our emendation for he words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and admirable as I may say for all things who then bore the Praetors Office Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are the very words of the third Canon of the Constantinopolitan Synod Whereby the Constantinopolitan Fathers do confer upon the Bishop of Constantinople a Precedency or Primacy of honour only but give him nothing of a Metropolitical or patriarchical power or jurisdiction This is evident not only from the cautious expression which the Fathers of this Synod make use of for they give him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priviledges of power or jurisdiction nor priviledges in general but they bestow on him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priviledges of honour but also from these very words themselves compared with the second Canon of this Constantinopolitan Synod For in that Canon the Fathers had made a positive sanction that a Dioecesis should be governed by its Bishops or by a Synod of all the Bishops in the same Dioecesis and that the said Bishops should exercise their Ecclesiastical power in that Dioecesis only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Bishops of the Thracican Dioecesis should only govern the Ecclesiastick affairs of the said Thracican Dioecesis these are the very words of the Canon Now every body knows that Constantinople is scituate in the Thracican Dioecesis In regard therefore that the present Fathers had committed the whole government of the Thracican Dioecesis to a Synod of all the Bishops in the said Dioecesis there could nothing remain which they might assign to any other single Bishop in the said Dioecesis before the rest of them save only the bare priviledge of honour which alone they do here confer upon the Constantinopolitan See scituate in the same Dioecesis And thus by the order of this Canon Anatolius Bishop of Constantinople is placed next after Leo the Bishop of Rome's Legates in the subscriptions of the Council of Chalcedon See Concil General Edit Bin. Paris 1636. Tom. 3. pag. 452 453. There occurs an eminent instance of this honour due to the Constantinopolitan Bishop by vertue of this Canon in Synod Chalced. Act. 1. vid. Concil General Edit Bin. ut prius Tom. 3. pag. 61 62. See the Learned D r Beveredge's Annotat on the third Canon Concil Constantinop pag. 95. e The first mention if I mistake not of Christian Patriarchs so I term them because the Jews had Grand Officers amongst them thus termed long before this time in any Authour worthy of credit is at this place in our Socrates However there is no small stir amongst Learned men about defining the time wherein these Patriarchs were first constituted in the Christian Church Valesius in his notes on this chap. and in his third book of Ecclesiastick Observations upon Socrates and Sozomen does in a great many words assert that the Patriarchical authority was confirmed by the sixth Canon of the Nicene Synod This assertion of his is sufficiently confuted by D r Beveredge in his Annotat. upon that sixth Canon pag. 52 c. At which place and in his notes on the second Canon of the Constantinopolitan Council pag. 93 94 the said Learned Doctor is of opinion agreeable to our Socrates here that Patriarchs were first constituted by this second Oecumenical Council held at Constantinople Nevertheless he grants that most of those priviledges which Patriarchs afterwards challenged were given them by other Councils Lastly D r Barrow's sentiment is that this Dioecesan or Patriarchical Form did soon after the Nicene Council creep into the Church without any solemn appointment by a spontaneous assumption and submission See his excellent Treatise of the Pope's supremacy pag. 240 c. f The Roman Emperours who preceded Constantine the Great committed the chief management of affairs in the Civill State of the Empire to one or at most to two Praefects of the Praetorium But Constantine the Great introduced a new partition of the Empire as Zosimus tells us book 2. of his Histor. pag. 439 440 Edit Lugd. 1611 and divided the management thereof amongst four Praefects of the Praetorium one whereof was Praefect of the Pretorium in the East a second of Illyricum a third of Italy and a fourth of the Gallia's Each of these Praefects had several Dioecesis's under them every single Dioecesis was a Combination of divers Provinces together into one Territory What Diocesis's every one of these Prefects had under their district and what and how many Provinces were included in each Dioecesis the learned Reader may see in Guidus Pancirolus's notitia utraque dignitatum cùm Orientis tùm Occidentis Edit Lugd. 1608. From which Author we will Transcribe the five Dioecesis's for so many he had under him of the Praefect of the Praetorium of the East as they occur at fol. 3 and 4 of his Comment because they are necessary in order to the clear understanding of what we have to say further here Sub dispositione virorum Illustrium Praefectorum Prâ—torio per Orientem c. Under the dispose of the Illustrious the Praefects of the Praetorium throughout the East are these Dioecesis's underwritten The East Egypt the Asian Pontick and Thracican Dioecesis's The Provinces of the East or Eastern Dioecesis are XV. Palestina Phaenice Syria Cilicia Cyprus Arabia And the Dux Commander and Comes Earl of the Milice Isauria Palestina Salutaris Palestina secunda Phoenice Libani Euphratensis Syria Salutaris Osrhoena Mesopotamia Cilicia secunda The Provinces of Egypt or Aegyptick Dioecesis are VI. Libya superior Libya inferior Thebais Aegyptus Arcadia Augustanica The Provinces of the Asian Dioecesis X. Pamphylia Hellespontus Lydia Pisidia Lycaonia Phrygia Pacatiana Phrygia Salutaris
giving Life to the living and restoring Life to the dead the true Light enlightning every man that cometh into the world God and the Minister of Good things in regard he is begotten of the Goodness and Power of the Father who hath not divided with him that has imparted the Dignity nor with any other his Fathers Substance or Kingdom But by Generation is made Glorious and the Lord of Glory Who has received Glory from the Father but has not partaken of the Fathers Glory For the Glory of the Almighty is incommunicable as he himself has said I will not give my Glory to another Who has been glorified by the Father before ages Who has been glorified by the Father through ages and throughout the whole rational and created Substance Whom the whole celestial Milice doth guard For he is the Lord and King of Glory as being the Son of God and God the Framer of things immortal and mortal the Framer of Spirits and of all flesh For all things were made by him and without him nothing was made The King and Lord of all Life and breath of those Creatures that were made by him For all things were delivered unto him by the Father according to his holy expression and the Father hath given all things into his hand Obedient to the framing and creating of the things which are Obedient to every Administration Not receiving his being the Son or God from his obedience but in that he is the Son and is the only begotten he is made God Obedient in Works Obedient in Words The Mediatour in Sentences or Decrees The Mediatour in Laws Him we acknowledge to be the Sun of God and the only begotten God Him alone we acknowledge to be like to him that begat him upon account of an eminent similitude and a peculiar conception or signification Not as the Father is to the Father For there are not two Fathers Nor as the Son is to the Son there being not two Sons Nor as the Unbegotten to the Unbegotten For there is one only Unbegotten to wit the Omnipotent and one only begotten Son But he is like as the Son to the Father in regard he is the Image and Seal of every operation and power of the Almighty the Seal of all the Works Words and Councels of the Father Him we acknowledge to be one of those who covered the earth with a deluge of waters Who burnt the Sodomites with fire Who inflicted punishment on the Egyptians Who made Laws according to the Commandment of the Eternal God Who in the times of the Prophets converst with the Ancients Who called those that refused to obey Who has received all power of Judging For the Father judgeth no man but hath given all judgment to the Son Who in the last days was made flesh made of a woman Made man in order to the deliverance and Salvation of us men Who assumed man or humanity consisting of a Soul and Body Who by his tongue and mouth Preached peace to those that were near and such as were remote Who was made obedient unto the Cross and unto death And who saw not corruption but rose again the third day And after his Resurrection he compendiously expounded the mystery to his disciples He sits on the right hand of the Father and shall come to judge the quick and dead After this person We Believe in the Paraclete the Spirit of Truth The Teacher of Piety Made by the Only begotten to whom he was once subject Who is not to be reckoned after the Father nor together with the Father For there is one only Father who is God over all Nor is he to be equalled with the Son For he is the Only begotten and has no Brother begotten at the same time with him Nor yet is he to be compared with any other thing For he has transcended all other things that have been made by the Son in Generation Nature Glory and Knowledge In regard he is the first and best the greatest and most beautifull work of the Only begotten Who also himself being one and the first and the Only and the most eminent of all the Sons composures by reason of his substance and natural Dignity does perfect every operation and Doctrine according to the Sons arbitrement by whom he is sent and of whom he receives And he makes a relation to those that are instructed teaching the Truth sanctifying the Saints leading them who come to the Sacrament dividing to the Spirit all his free gifts who gives grace And he cooperates with the faithfull in order to their understanding and contemplation of the things commanded Who groans with them that pray is the Guide to what is profitable gives strength in order to Piety enlightens Souls with the light of knowledge purges the thoughts chases away devills cures the sick heals the diseased brings back the wanderers into the way comforts the afflicted erects those that stumble and fall refreshes those that labour encourages with shouts those that strive emboldens those that are fearfull is the Guardian and Overseer of all men takes all imaginable care and makes provision for the promotion or access of the well minded and for the preservation of the more faithfull Further We Believe in that Resurrection which shall be effected by our Saviour to wit of those very Bodies which have been dissolved together with their proper members and particles when nothing shall be wanting or changed of those things which composed every mans body in this present life Moreover We Believe the Judgment which shall be after this of those things which have been ill-thought or acted and likewise of all the works words actions practises conceptions of the mind and thoughts which have hapned in this present life so that nothing at all whether of the greatest matters or of the least shall be concealed nothing of those things which have been legally done or unjustly perpetrated shall be neglected or overlookt but a proportionate and just sentence shall be given or measured out And those that have continued impious and sinners to the end of their lives shall be sent away to an endless punishment But such as have led Holy and righteous lives shall be taken up to an eternall life These are our Sentiments which we have learned from the Saints and thus we think and believe We have omitted nothing of what we have learned on account of shame or out of fear Nor have we by reason of turpitude or contentiousness made any additions thereto or perverted any thing therein Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants or slanderers Whose damnation is just That this is the confession of Faith which was delivered by Eunomius to Theodosius in the month June on the second Consulate of Merobaudes which he bore which Saturninus is evident from these words which occur at the beginning of this confession to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
confute this errour But it may be answered that after Basilius's death there was perhaps another usage observed in the Church of Caesarea For Socrates speaks of a Rite then in use when he wrote this History Vales. * That is those who have had two wives successively one after another †Or admitted that is to Communion * Or form of good life * Acts 15. 23 24 25 26 27 28 29. * Or were rather Jewish z The reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The accidents in which what sense there can be I see not I am of opinion it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symbolls which term Socrates makes use of a little above where he says to the end that the Symbolls might be fulfilled By Symbolls Socrates means the Legal ceremonies and commands for instance Circumcision which the Jews kept in their bodies but not in their hearts Nicephorus has worded this passage in Socrates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Langus renders thus Siquidem Judai ea quae sic in corporibus accidunt majore studio quà m si animabus eveniant observare contendunt for the Jews also with a greater industry strive to observe those things which so happen to their bodies than if they hapned to their Souls You see that neither Nicephorus nor his Translatour apprehended Socrates's meaning Socrates speaks concerning the Jews who observed the law of works in their bodies rather than their hearts whom the Apostle Rom. 2. 28. terms Jews outwardly Vales. * See chap. 20 at the beginning †Chap. 21. * Or things which are not †See chap. 12. of this book a Theodoret gives an account of these Hereticks book 4. Haeret. Fabul Vales. * That is a Cakeseller †Selenas * Or Precedency b It must be twenty five years and accordingly Epiphanius Scholasticus read it For from Arcadius's third and Honorius's second Consulate in which year these things were done which Socrates does here relate to the Consulate of Monaxtius and Plinta or Plintha there are twenty five years Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Consulate it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Reign For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into this place from the following line Vales. * See book 4. chap. 13. †See book 4. chap. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grosly and rudely †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd or frigid ‖ Or I am larger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred thus Magister Scriniorum Imperatoris Master of the Emperours Desks for the Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latins term Magistros Scriniorum Masters of the Desks as Cujacius has truly remark't But Salmasius in his notes on Vopiscus pag. 481 affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Proximi of the sacred Desks not the Masters For his opinion is that there was only one Master of all the Desks who had under him four Antigraphei or Proximi that is Clerks to wit one in each Desk But Salmasius is disproved first by the Theodofian Code and secondly by the Notitia Imperii Romani For in the Notitia Imperii Romani there are four Masters of the Desks of the Roman Emperours reckoned to wit the Master of the Memory the Master of the Letters the Master of the Libells and the Master of the Greek Letters And in the Theodosian Code in the sixth Book there is a particular Title de Magistris sacrorum Scriniorum whom the Emperours will have preferred before the Vicarii But concerning the Proximi there follows another Title at a great distance from this wherein the Emperours give order only that the Proximi after two years space should leave the Scrinia and be followed by the Vicarii From whence 't is evident that the Proximi of the Desks are distinguished from the Masters for the Masters were chosen by the Emperours Codecill or Letters Patents as were the rest of the Officers of the Pallace But the Proximi came to that place by degrees and order of promotion and they were more than one in every Desk whereas there was but one Master in each Desk The Proximi therefore are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard there were only four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are informed from the Glosses of Julianus Antecessor See Petrus Patricius in Excerpt Legationum Philostorgius relates that Eugenius was preferred to the dignity of a Master before he broke out into his Tyranny Vales. b Instead of Gallia the Less the reading in the Florentine M. S. is truer thus Galatia Although Arbogastes was not born in Gallia but in Francia as all Historians agree Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduced we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hired Vales. d Valentinianus Junior was murthered at Vienna in Arcadius's second Consulate which he bore with Rufinus as Idatius rightly informs us in his Fasti. But Marcellinus says that fact was perpetrated in the Consulate of Tatianus and Symmachus on the Ides of March. Notwithstanding this appears to be false from the fourth and fifth Law in the Theodosian Code de Apostatis Vales. e Zosimus in his fourth book says that only Arcadius was left by Theodosius at Constantinople and that Honorius followed his Father in his Expedition against Eugenius The same is asserted by Marcellinus in his Chronicon But Philostorgius agrees with Socrates Vales. * Or made preparations f Here there is a defect in the Greek Text these words from Aquileia thirty six miles being wanting Which Valesius says he perfected from Antoninus's Itinerary and from Sigonius in his ninth book de Imperio Occidentali * Or routed * Or running of horses * Or the Western parts †Or the sight * Or as seems indeed to be plainer and more perspicuous but is notwithstanding lower and more mean a This whole clause either because according to the proverb truth is bitter is in my judgment to be expunged in regard it disturbs the sense Or if it has a place here it must be put at the close of the period after these words extoll not their actions If this displeases any one 't will be sufficient to expunge the parcticle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either and put this clause to the head of that following Vales. b To wit in the Comoedies of Menander and others You may see the same in Plautus's and Terentius's Latine Comoedies wherein the Servants do usually call their Masters barely by their names Vales. a Zozimus book 5. relates that Alaricus and the Goths not the Hunni were sollicited by Rufinus to invade the Roman Provinces The same is assertâ—d by Marcellinus in his Chronicon But Sozomen book 8. chap. 1. agrees with Socrates Not is there any disagreement between the forecited Authors For Rufinus called in both those Nations against the Romans the Goths first under their Chief Alaricus after the Goths were routed by Stilichon
Emperour Basiliscus's Circular Letters the Chalcedon-Synod had been wholly abrogated the priviledges of the Constantinopolitan See which had been established in that Councill seemed to have been taken away by that same Sanction By which thing Acacius was chiefly moved and used his utmost endeavour that the Emperour Basiliscus should revoak his own Constitution Besides in the Ephesine Synod the Patriarchicall priviledge had been restored to the See of Ephesus by Timotheus Aelurus as we have seen before Which having been done the Asian Dioecesis the ordinations whereof had been given to the Bishop of Constantinople by the Decree of the Chaltedon-Synod was taken away from that See There was therefore need of a new Constitution whereby its Rights and Priviledges might be restored to the Constantinopolitane See This therefore the Emperour Basiliscus now performs by the publication of these his Anti-Circular-Letters Theodorus Lector does likewise attest the same in his first Book Collectan about the close thereof Vales. * Or It has been dubious a The Greeks who delight much in Epithets are wont to grace each Saint with proper and peculiar Titles Thus they commonly term Thecla the Apostle and Proto-Martyr They call her an Apostle because like an Apostle she had preacht the Faith of Christ in many places and they style her Proto-Martyr in regard as Stephen was the first Martyr of Christ amongst men so was she the first amongst women as Basilius Seleuciensis does attest in his first book concerning the Life and Miracles of the blessed Thecla She is called Thecla by way of contraction instead of Theoclia For thus the same Basilius does frequently term her Vales. * Or Excellency †Or being about to die b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Evagrius agrees Malchus in the first book of his Byzantine History and Candidus Isaurus in the second book of his Histories both which Authours relate that Basiliscus was killed by the sword But the other Historians tell us that he dyed by hunger and cold together with his wife and children This disagreement of Writers in reference to Basiliscus's death is taken notice of by Theophanes in his Chronicon pag. 107. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also the name of this Station is written in Nicephorus But Cedrenus and Theophanes term it Cucusus Marcellinus and the Authour of the Alexandrian Chronicle call it Leminis and Limnae a Castrum or Castle of Cappadocia into which Basiliscus was thrust together with his wife and children and the gate of one of the Towers wherein he was inclosed being stop't up he perished there by hunger and cold Vales. * Or force a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and S r Henry Savil have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you without any thing of sense Nicephorus 't is certain confirms the vulgar reading viz. amongst us But in the next words which follow it ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our place Johannes Langus perceived this before us who has rendred this passage transcribed out of Evagrius thus Rectè sanè ad nos venit qui locum etiam vestrum obtinebit He hath indeed come rightly unto us who shall also possess your place By which words the Bishops of Asia mean the Legate which Acacius Bishop of Constantinople had sent to them to wit a Presbyter or a Deacon of the Constantinopolitane Church But if any one had rather with Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you we must understand it of the Legate which the Bishops of Asia had sent to Acacius that he might present the Libell of satisfaction to him And this I think is truer Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your as the reading is in Nicephorus From whom an amendment must be made a little after this thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by dividing the words which were erroneously made one word Each emendation is confirmed by the Tellerian Manuscript Vales. a After Peirus Fullo Johannes Apamenus was Bishop of Antioch He being ejected after 3 months Stephanus was put into his place as Theophanes relates in his Cronicon page 107 to which Writer agrees Gelasius in Gestis de nomine Acacii and Liberatus in his Breviary chap. 18. Pope Felix has mentioned the same Johannes in the Sentence of Condemnation which he dictated against Acacius and in the Epistle which in the name of the Roman Synod he wrote to all the Presbyters and Archimandrites in Constantinople and Bithynia Vales. * Or enter the Inn or house of all men †Or forbad a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Bishops of Alexandria elect c. I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so reade the whole clause thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon those of Alexandria by their own authority elect Petrus surnamed Mongus Bishop and I am of opinion that Evagrius wrote thus 'T is certain these words o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be spoken of the Suffragan Bishops Besides Petrus Mongus was ordained but by one Bishop as 't is related in Gestis de nomine Acacii and in Acacius's Epistle to Pope Simplicius Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punished For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mulctare to punish Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Punishment as Suidas attests But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the reading in Robert Stephen's Edition signifies quite another thing Nicephorus having found this fault in his Copy expunged the Preposition and worded this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He punished those who had elected Petrus Mongus Bishop with a capitall punishment And yet Evagrius does not say so For the relates that Mongus himself was condemned by Zeno not the Bishops who had chosen Mongus 'T is apparent therefore that Nicephorus had read thus in our Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore Zeno punished those with death and that he understood it as spoken of the Hereticall Bishops who had elected Mongus Doubtless the Bishops who had chosen Mongus deserved a sorer punishment than Mongus himself who was elected by them For they had done that on their own authority without the Emperours advice and direction whenas it had been customary by reason of the largness of the City Alexandria that the Bishop thereof should not be elected unless the Emperour's mind were first known Besides they had presumed to elect another Bishop when the See was not void but whilst Timotheus Salophaciolus as yet survived Whereupon the Seditions and Divisions which seemed to have been extinguished by the death of Timotheus Aelurus were rekindled For these reasons those Bishops were to be punished with a capitall punishment rather than Mongus Nevertheless in my judgment neither is true For Mongus was punished only with banishment But the Bishops who had ordained him are ordered
Henry Savil who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Footstep * See D r Howell's History second part pag. 51. †Or Monarchy * ZeÌ„no's a How Anastasius was affected towards Ecclesiastick affairs and in what manner he behaved himself in the administration thereof Liberatus in his Breviary chap. 18. informs us in these words Ascenderunt quidam adversantium c. Some persons both of those who were against him and of them who communicated with him went up to Anastasius And whilst they had a debate before the Emperour some proposing that the Synod should he Anathematized and so they would communicate but others being more calm were for adding those things in the Uniting Edict which might satisfie these who had communicated with Petrus The Emperour considering that if he should make an addition to the Edict he might raise a disturbance in the Church and that to Anathematize the Synod was impossible perswaded them that the Uniting Edict was sufficient that they might communicate mutually with one another as the rest of the Bishops of the Churches did And when they would not obey to perform these things he dismissed them without their having obtained any thing From which words you see that the Emperour Anastasius wholly followed Zeno's Edict nor would besides innovate any thiâ—g Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although some It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And some Vales. * Or Leapt from * Or Surrounded it with an Anathema c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Langus seems to understand the Emperour Zeno's Letters concerning the uniting of the Churches For thus he renders it ii quidem Litteris insidiosè compositis per fraudem decepâ—i those being through fraud deceived by the Letters craftily composed Which sense Christophorson has likewise followed Indeed this place of Evagrius can't be otherwise explained For he brings two reasons why some persons would not acquiesce in Zeno's Edict He says therefore that some were deceived by that flattering Oration of the Emperour which was composed to perswade But that others allured with a desire of the peace and repose of the Churches had acquiesced in this Edict Vales. * Or Sections * Chap. 23. a This Alcison was Bishop of Nicopolis which is the Metropolis of Old Epirus one of the chief defenders of the Chalcedon Synod He died in the year of Christ 516 Petrus being Consul alone Marcellinus mentions him in his Chronicon who terms him Alcissus See Baronius at the year of Christ 516. Vales. b In regard there were two Petrus's at one and the same time the one Bishop of Alexandria the other of Antioch 't is uncertain which of these two is here meant But it seems more probable that Petrus of Alexandria should be meant here because the Monks of Palestine do immediately speak of Alexandria of Egypt and of Libya Yet this meaning is hindred by what is objected by the same Monks to wit that after Petrus's death Egypt held a separate communion and that the Orientals were disjoyned from their communion For Petrus Alexandrinus was succeeded by Athanasius who wrote Synodick Letters to Palladius Bishop of Antioch and was joyned in a communion with him as I have observed above from Evagrius and Liberatus But again if we should say that Petrus of Antioch were meant at this place there would be the same difficulty But answer may be made that the Monks do speak here not of the Patriarchs themselves but of a whole Dioecesis and of the greatest part of the Bishops 'T is certain after Petrus Alexandrinus's death the Eastern Bishops desired the communion of the Church of Rome as 't is apparent from Pope Gelasius's Letter to the Orientalls Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A negative particle is doubtless to be added in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard the Westerns refused which is the reading in Nicephorus and in the Tellerian M. S. Vales. d They derive Xenaias's name from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a stranger or an extraneous â—erson This Xenaias was Bishop of Hicrapolis ordained by Petrus Fullo he was by another name called Philoxenus Concerning this pestiferous person Theophanes Cedrenus Nicephorus and others have related much Vales. e I doubt not but the name of Dioscorus is by mistake put here instead of the name Diodorus For Xenaias an Enemy of the Chalcedon Synod would not have Anathematized Dioscorus but Diodorus Bishop of Tarsus and the rest So 't is certain Victor Tunonensis tells us in his Chronicon Johanne Gibbo says he Coss. Anastasius Imp. Flaviano c. When Johannes Gibbus was Consul the Emperour Anastasius Flavianus being Prelate of Antioch and Philoxenus Bishop of Hierapolis convenes a Synod at Constantinople and perswades them to pronounce an Anathema against Diodorus of Tarsus and Theodorus of Mopsuestia together with their writings also against Theodoret of Cyrus Ibas of Edessa Andreas Eucherius Quirus and Johannes Bishops and against all others who asserted two Natures in Christ and two Forms and who confessed not one of the Trinity to have been Crucified together with Leo Bishop of Rome and his Tome and together with the Chalcedon Synod Theophanes confirms the same in his Chronicon pag. 131. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victor Tunonensis in his Chronicon terms them Quirus and Eucherius as we saw in the foregoing note where Quirus is put for Cyrus in such manner as in S t Ambrosius's Epistles Quinegius is put for Cinegius Further Nicephorus has at this place substituted the name Eleutherius instead of Eutherius Vales. g This Eleusinus or Eleusinius is mentioned by Liberatus in his Breviary chap. 19 in these words speaking of Severus Ita ut ob hoc scriberet c. So that on this account he would write even to Flavianus himself as 't is signified in his own Epistles and to Maronas Lector and to Eleusinus and Euthrecius Bishops and to Oecumenius Scholasticus of Isauria The same person is mentioned by Theophanes in his Chronicon pag. 128 of the King's Edition whose words Anastasius Bibliothecarius has rendred thus Anastasius quiete potitus à proeliis Macedonium Patriarcham avertcre ab orthodoxâ side satagebat Multi autem Episcoporum Anastasio gratiam praestantes Chalcedonensi resistebant Concilio quorum primus erat Eleusius Sasimensis Theophanes's words in Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the reading in the Vatican Copy Indeed the Monks of Palestine do affirm that this Eleusinius was Bishop of the Second Cappadocia Now Sasima is a City of Cappadocia Secunda whereof Gregorius Nazianzenus was heretofore Bishop as the Old Natitiae do inform us and especially Hierocles Vales. * Or narrowress of mind h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should as I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather a Negative particle is to be added in this
the Milice throughout Colchis and Armenia in place of Martinus as Agathias writes in his Fourth Book but afterwards he made the same person Master of the Milice throughout the Thracia's as Menander Protector declares in the First Book of his History pag. 99. Vales. * Or Fields e In what manner these Abari or Abares having been vanquished by the Turks betook themselves into Europe Theophilactus Simocatta relates Book 7. Chap. 7. Vales. * Or Camps f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus Book 17. Chap. 34 and in the Tellerian Manuscript 't is written in one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stations or Landing places which I rather approve of But I think this whole place must be thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c where many Barbarous Nations c according as we have rendred it Vales. †Or Disabled g In Justinianus Augustus's times the Abares having passed into Europe became first known to the Romans as Theophilactus Simocatta relates in Book 7. Chap. 8 for when they had come to the places of Scythia and Maesia they sent Embassadours to Justinian on the thirty first year of Justinian's Empire as Theophanes relates in his Chronicon and Anastasius Bibliothecarius But Victor Thunonensis mentions this Embassy a little later Post Consulatum c. After the Consulate of the most famous personage Basilius on the twenty third year the Emperour Justinian makes the Embassadours of the Nation of the Abari whence they had come c. This was the thirty sixth year of Justinian's Empire Concerning the same Embassy of the Abares to Justinian Menander Protector is to be consulted in the First Book of his History pag. 99 of the King's Edition where he excellently well describes that Embassy and confirms Victor Thunonensis's opinion For he says that Justinian died not long after Vales. * Or Enclined to both of them * Guards or Partisans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus took away the Praeposition here For he has exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hindred him from going abroad But I had rather write with Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which reading I have followed in my Version Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus and Christophorson understood these words of Evagrius concerning Justinus kinsman to the Emperour Justinus But I had rather take them as meant of the Emperour Justinus himself For he being sickly for the most part sate at home and forbad his kinsman Justinus access to himself Indeed Cedrenus and Zonaras do attest what I have said concerning Justinus For Cedrenus's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Justinus was continually sick and dim-sighted and unable to come abroad Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is brought home I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is removed So in the foregoing chapter where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understands that place of Evagrius concerning the Barbarians who had been carried thither by the Romans Further this Justinus was made Augustalis and Dux of Alexandria by the Emperour Justinus in the sixth year of his Empire as Theophanes and Cedrenus do relate Cedrenus's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Justinus having heard that his kinsman who was Augustalis and Dux of Alexandria meditated treachery against the Emperour he sent and beheaded him Write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as the reading is in Theophanes For those two dignities Augustalis and Dux although they were distinct yet were now and then given to one and the same person by the Emperours as may be proved by many instances Further this dignity was bestowed on Justinus by the Emperour not in honour to him but rather that he might send him far off from the Imperial City Therefore the City Alexandria was to Justinus instead of a prison Hence 't is that Theophanes in his Chronicon relates that Justinus Augustus detained his Cosin-German Justinus prisoner as 't were at Alexandria Moreover Johannes Biclariensis in his Chronicon places the murder of this Justinus on the second year of Justinus Junior's Empire to wit on the same year whereon Aetherius and Addaeus had a capitall punishment inflicted on them And this is more agreeable to the account given here by Evagrius Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former negative particle must be expunged as being altogether superfluous Vales. b The words of Johannes Biclariensis in his Chronicon are these Anno Secundo memorati principis c. On the second year of the mentioned Emperour in the Imperial City Aetherius and Addaeus Patritii being detected whilst by Physitians they attempted to kill Justinus by Poyson rather than sword are ordered to be punished with a capitall sentence the former was devoured by wild Beasts the second was burnt to death I know not whether Johannes Biclariensis termed these men Patritii instead of Senators but there is a great difference between the Patritian and Senatorian dignity Concerning the same Aetherius and Addaeus Eustathius in the Life of Eutychius Patriarch of Constantinople writes thus Quâ quidem die id est tertiâ Octobris On which day that is the third of October those persons also who had framed Plots against the holy man and had cast him into Exile I mean Aetherius and Addaeus the latter of whom was Praefect of the City and the former was Curator of the house of Antiochus died c. Vales. * Or Buggerer c He means the house of Antiochus of which Aetherius was Curator as Eustathius attests in the place just now cited ille autem Antiochiae Curator Eustathius's words in Greek if I mistake not are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is But Aetherius Curator of the House of Antiochus The same Eustathius makes mention of this house where he describes in what manner Eutychius was ejected out of the Imperial City Dicebant enim quidam graves viri c. For some grave men said if he should go out of the Sacred Temple he would be killed For some Armed men who were placed in the Mannour-House of Antiochus stayed for him without for that purpose Theophilactus mentions the same Imperial House in his third Book Chapter 3. There were many such houses at Constantinople as the House of Placidia the House of Flaccilla the House of Hormisda and severall others belonging to the Emperour each of which Houses had its Curator who look't after that House or Pallace and all its Revenues These Officers are termed Curae Palatiorum in the Notitia of the Roman Empire under the dispose of the Castrensis of the Sacred Pallace But then the dignity of these Curators was the chiefest and their Title was Most Glorious and Most Magnificent as Tiberius Augustus's Constitution de Domibus Imperialibus informs us Vales. * John 14. 27. †Or Run together into ‖ Or Opinion * Or First Salvation †Or Substance ‖ Or Glorisying * Or Joyning together
following which was the year of Christ 578 in the Twelfth Indiction on the 26 th of September this Eutychius Crowned Tiberius Augustus as Theophanes and the Authour of the Alexandrian Chronicle inform us But on a more attentive examination of the thing I have perceived nothing is to be found fault with here for Evagrius speaks not here concerning Tiberius's being proclaimed Augustus but of the Appellation of Caesar granted to him Further Tiberias was made Caesar on the Eighth Indiction as the Authour of the Alexandrian Chronicle informs us at which time Johannes was Patriarch of Constantinople Vales. * Or Cloake * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delight of mind †Or Governours d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as any one c. Nor do I doubt but Evagrius left it thus written Our conjecture is confirmed by the Tellerian Manuscript wherein I found it plainly written in this manner Away therefore with the rendition of Musculus who translates it thus Insignis magis quà ◠ut quisquam illi conferri possit more eminent than that any one might be compared to him But Christophorson turns it in this manner Pulchritudinis excellentiâ omnium opinione major for the excellency of beauty greater than the opinion of all men Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in thâ— Florentine Manuscript is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in so much that in the first place c. Evagrius alludes to that known verse of the Tragoedian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he considered not what Petitioners ought to receive as the reading is in Nicephorus book â—8 chap. 1. In the Florentine and Tellerian Manuscripts instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Which came from Tears g There is extant a Constitution of Justinus Junior wherein he has remitted to the Provincialls the Remains of the Tributes of the past year untill the Eighth Indiction of the Cycle current Which Justinus seems to have done by the perswasion of Tiberius whom a little before he had Created Caesar at the beginning of the Eighth Indiction as the Authour of the Alexandrian Chronicle informs us Into this first Constitution therefore of the Emperour Justinus junior the name of Tiberius the Caesar ought also to have been inserted Vales. h At this present there is extant a Constitution of the Emperour Justinus junior concerning the promoting Rectours of Provinces without reward Which amongst the Novelt Constitutions of Justinus junior is the Fifth in number In that Constitution Justinus gives permission to the Provincialls that they may make known to the Emperour those persons whom they should judge fit to Govern their own Province and the Emperour promises that he will give forth the Codicills and the Insignia Marks Tokens of Magistracy freely without any present or gift Which Law in regard it bears date on the eighth year of Justinus Junior's Empire was we doubt not set forth also by the perswasion and suggestion of Tiberius the Caesar. Vales. * Or Land of the Romans * Or Of men that were Heroes ‖ Or Beyond the Alpes †Or On this side the Alpes * Or Paeonia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Troops 'T is a wonder to me that this was not taken notice of either by Nicephorus or the Translatours Vales. * Or Consider of their Embassy b Menander Protector has mentioned this Justinian Magister Militum throughout the East in the Sixth Book of his Histories pag. 159. As also Theophylactus Book 3. Chap. 12. And likewise Johannes Biclariensis in his Chronicon Anno 9. Justini Cosdroes Persarum Imperator On Justinus's ninth year Cosdroes Emperour of the Persians with too numerous an Army advances to ruine the Roman Confines against whom Justinianus Commander of the Roman Milice and Magister Militum of the East being sent by Tiberius makes ready for a War and in the Fields which lie between Daras and Nisibis engages in a brave Fight having with him those most valiant Nations which in the Language of the Barbarians are termed Hermani where he vanquishes the forementioned Emperour Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Florentine and Tellerian Manuscripts I have made good this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brother to that Justinus who had been barbarously murdered by the Emperour Justinus This Justinian therefore was Son to Germanus which Theophylactus does also attest in his Third Book Brother of that Justinus who had been slain by the Emperour as Evagrius relates in the beginning of this book Vales. d Theophylactus mentions this person in book 3. chap. 16 and in book 1. chap. 9. In which places the Latine Translatour terms him Cursius But he had better have translated it Cursus For so Menander Protector calls him in the sixth book of his Histories pag. 159 of the King's Edition In Theophanes's Chronicon pag. 214 he is corruptly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crous Vales. †Or Vehemency ‖ Or Order e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rather approve of Nicephorus's reading book 18. chap. 2. which runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only I would adde an Article in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Johannes Langus renders it Quòd facilius is impressionem suam quà m ipsius Cours sustineri posse existimaret because be thought his own impression might with more ease be endared than the Attack of Cours Further Theophanes in his Chronicon relates this Flight of the Persians and Victory of the Romans after the death of the Emperour Justinus junior when Tiberius had obtained the Empire alone But Theophylactus from whom Theophanes seems to have taken his Relation attests that that hapned whilst Justinus was yet alive when Tiberius bore the Title and Dignity of Caesar only and governed the State as may be seen in Theophylactus's third book chap. 14. To whom agrees our Evagrius for he relates the Death of Justinus Junior thereafter in the nineteenth chapter of this book where he says in express words that after Justinus's death Tiberius deprived Justinian of the Dignity of Magister Militum Vales. * Or His own forces †Or Had now broke their own Ranks †Petulancy or Contumelie a The death of Chosdroes King of the Persians is related too soon here For he died after Tiberius had gotten the Empire as Theophylactus attests book 3. chap. 16. which is also confirmed by Menander Protector in his Excerpt Legat. Wherefore Theophanes is mistaken in his Chronicon who relates Chosdroes's death and the Inauguration of his Son Hormisda in the Empire of Justinus Junior Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I must at present omit to speak which reading I
Mauricius Magister of the Oriental Milice after he had turned out Justinian as Theophylactus attests book 3 chap. 15. Vales. b Arabissus or Arabissum was heretofore a Town of Armenia Secunda as Hierocles informs us in his Notitia of the Provinces of the Eastern Empire Indeed in the First Constantinopolitane Synod a Bishop of Arabissus in Armenia the less is mentioned Moreover Philostorgius ascribes this Town to Armenia the Less as may be seen in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But afterwards it was attributed to Cappadocia if we may believe Evagrius I know not whether it be the same with Arabisson whereof Menander Protector makes mention in his Excerpta Legationum pag. 159 of the Kings Edition which Town was near Theodosiopolis Vales. †Or Wherewith a dissolute life is delighted * Or The Vulgar c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus renders this place thus accessus ad se raros permittebat eosque claboratos he permitted very few Accesses to himself and those procured wit◠a great deal of difficulty Nor has Christophorson translated it better in this manner Rarò ad se adeundi concessit potestatem eamque non nisi vehementer oratus largitus est He rarely granted a power of access to himself and he bestowed that not without very earnest intreaty Neither of these Translatours have hit the sense of this place But the Florentine Manuscript hath shown us the true reading of this passage For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is there written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not therefore but this whole place is thus to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He permitted very few Visits c as we have rendred it Further in the Florent Manuscript these words are set in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things which he speaks concerning Mauricius are full of admiration and worthy of praise There occurs another Elogie of Mauricius elegant enough in Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of Menander Protector 's History to compare that with this here would not be unuseful Vales. ‖ Or Thrust from himself d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not of the same opinion with Christophorson and Sir Henry Savil who at this place read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no such Greek word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I think Musculus also seems to have read in the same manner For he renders it thus Inscitiam verò matrem temeritatis ignaviam illius domesticam ac sociam sic a se repellebat c. for he so drove from himself Ignorance the Mother of Rashness and Sloth her Domestick and Companion c. In the same manner Evagrius in the beginning of this book hath spoken concerning Justinus Junior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being possest with Vices Boldness and Sloth where as it seems from this place we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two Vices that were Comrades or Chamberfellowes But if any one had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sir Henry Savil does then the passage is to be rendred thus Et inquilinam ejus ac contubernalem ignaviam And Sloth which dwelleth with her and is her Comrade For there is as much difference between the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Colonus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Inquilinus as Suidas informs us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who were carried out of their own Country into any Colonie were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coloni But he who voluntarily left his own Country and removed into a Colonie or into any other City was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson is mistaken therefore who hath rendred this place thus Inscitiam autem Matrem Audaciae Timiditatem quae ei vicina ac finitima est sic ab se depulit But he in such a manner thrust from himself ignorance the Mother of Boldness and Timidity which is her Neighbour and Borderer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie Finitimam a Borderer but inquilinam as I have said And the Latine word inquilina does exactly agree with the Greek-term For 't is called inquilinus ab incolatu from habitation or dwelling Besides the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie Vicinam a Neighbour for that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Contubernalem a Comrade or Chamber-fellow who lives under the same Roof But after a more diligent inspection into the Matter I should rather read at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rashness The reason of which emendation I have given a little before Nicephorus book 18 chap. 8 writing out this passage of Evagrius has exprest it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth which dwelleth with her and is her Assessour which is the worst way of all Vales. * Or Vehemency * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ensnared Captives f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Florentine Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has made use of the simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peopled Evagrius has used the same term in the first and second chapter of this book Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tamoschroes It must doubtless be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tamchosroes For so Evagrius calls him a little before Menander Protector mentions this Commander in his Excerpta Legationum and Theophylactus in his Third Book The same Theophylactus relates also book 3 chap. 18 how he was killed in a Battell against Mauricius And attests that that was done after the death of the Emperour Justinus at such time as Tiberius was promoted to be Augustus In the Tellerian Manuscript it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosrois Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Robert Stephens the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. †Or Barbarous Scenitae * Or Inclosed or surrounded b Theophylactus has made mention of this Commander Theodorichus in his third book chap. 17. He was by Nation a Goth as may be concluded from his name Vales. †Or Declared Empire to Mauricius * Or From a certain Divine instinct a That is when Mauricius was in the East So Nicephorus expounds this place of Evagrius in the ninth chapter of his 18 th book A little after from the same Nicephorus and from the Tellerian M. S. I have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and petitioned him in relation to a revenge whereas before it was one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Mauricius's b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same
Copy But in the Kings Sheets after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conflicts these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribing them to lasting Ages Which words whether added by conjecture or taken out of some other Copy seem to me in no wise to be rejected The Fuketian Copy has the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Wâ—rthy of †Or A mortall Picture a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Savilian and Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this expression seems to be a Solâ—cisme For he ought to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have spoken correctly In the old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be transposed and must be placed lower in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I should be ashamed should I not confer the utmost of mine own abilities c. A little after this in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you had rather have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him who with a Transcendency c. In the old Sheets of the Kings Library this place is thus supplied in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him who hath honoured us all in respect of his Transcendency of piety towards God Which reading I approve of highly Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no time hath seen Vales. a The King 's and Fuketian Manuscripts and the King's Sheets begin the Eleventh chapter at these words Vales. * Or If to any other persons iâ— certainly belongs to us b He means those Writers who had Recorded the Affairs of Nero and other Tyrants concerning whom he had spoken a little before Christophorson therefore renders it well Nam illi c. For those c. But Portesius translates it Nam alii quidem c. For others which is insufferable Vales. †Or With a pride of elegancy of words * Or For the greatness of the Emphasis of what c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other reading which I found in the old Sheets pleases me better namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Relation And so the reading is in the Fuketian and Savilian Manuscripts Vales. * Or Reading d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the old Sheets 't was interliâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stratagems which I like not For Eusebius does here oppose Constantine's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperial Actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his works that were pious and acceptable to God And he says that he does designedly omit his Imperial Actions which he divides into two sorts namely his warlike ones and those of peace But he proposes to himself to set forth only those Actions of his which bear a relation to Religion Further in the Kings Sheets after those words and whatever Triumphs he lead these are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover the constitutions made by him in the times of peace for the regulation of the publick and conducive c. which words seem to me to be of good note Vales. †Or Of the Government of his Subjects e He means that passage which occurs at Ecclesiasticus 11. 28. Judge none blessed before his death for a man shall be known in his children Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c the King 's and Fuketian Manuscripts write it without an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ancient History relates and so it is in the old Sheets which savours more of Eusebius's Style A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil has done well to set this note at the beginning of this chapter Huc usque prooemium Thus far the Preface Vales. †Or Estranged himself from b Christophorson and Portesius have rendred these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be understood thus from that sort of life But my Sentiment is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with jam tum even then ab â—o Tempore from that very time And so Musculus renders it Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning whom And so the reading is in the Kings Sheets and in the Savilian Manuscripts In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no ill reading Vales. * Or Whilst four persons pertook of the Imperial Power over the Romans †Constantius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Donatists used almost the very same words in the Supplicatory Libell which they presented to the Emperour Constantine a Copy whereof is recorded by Optatus In his first book Rogamâ—â— te Constantine Imp. quoniam de genere justo es cujus pater inter Caeteros Imperatores persecutionem non exercuit ab hoc scelere immunis est Gallia Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting or some other such like word Nor is the conjecture of that Learned man to be omitted which I found written at the margin of the Moraean Copy to wit that in his judgment the reading ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Turnebus at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath likewise S r Henry Savil. In the Kings Sheets over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emendation I prefer before the rest I write thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or To those Governed by him * He means Diocletian a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood not this place for he has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuentes resolving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with vota suscipere to pray or desire earnestly Which term Eusebius uses in another place as shall be noted hereafter Portesius therefore has rendred this place righter in this manner His auditis ac si de illâ ipsâ re vota jamdiu suscepissent ut id eveniret quò se probare possent c. Further after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readiness of affection the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's said must be inserted Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it mended in the Copy of Morâ—us Turnebus S r Henry Savil and Fuketius Further I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Senior Augustus For so Diocletian is called in the Old Panegyricks and in Inscriptions Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉
History book 9. chap. 9. note â— and the Excerpta of that unknown Authour published by Valesius at the close of his Amm. Marcelinus pag. 471. †Proof or try all b S r Henry Savil has noted at the margin of his Copy that these four were Galerius Maximianus Severus and Maximinus but the fourth Maxentius As to the three former I assent to S r Henry Savil. But I do affirm that the fourth was not Maxentius but Constantius himself For Maxentius seized not the Empire till after Constantius's death Vales. * Or The debt to common Nature a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have exprest in our Version Indeed in Moraeus's Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written at the margin Turnebus at the margin of his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned as Eusebius does usually speak And so 't is mended in the old Sheets at the margin In the Fuketian Manuscript 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Filled a After these words an Asterisk ought to be placed For there are some words wanting which Christophorson hath not rightly supplied For the Emperours Diocletian and Galerius studied not only to disgrace Constantine but to destroy him utterly See the Excerpta de Gestis Constantini which are published at the end of Amm. Marcellinus and what we have remarked there I was indeed of opinion formerly that those Greek words which are written at the margin of the Geneva Edition were not taken out of any Manuscript Copy but were made from Christophorson's Latine Version But after I had procured the Fukctian Manuscript I evidently perceived that those readings were taken out of Manuscript Copies 'T is certain the Fuketian Manuscript has this place written in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have exprest in our Version So I found it written also in the Copies of Turnebus and S r Henry Savil. But this reading though confirmed by the authority of Manuscript Copies nevertheless seems not genuine to me both for that reason I have produced above and on account also of the inelegancy of the words Vales. * Or Preserved the imitation of c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will or Testament For Constantius made his Will at that very time when his Son Constantine came to him as Nicephorus relates book 7. chap. 18. A little before the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Engines of Treachery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson rendred this place thus in medio filiorum filiarum se statuens placing himself in the midst of his Sons and Daughters Portesius has translated it in this manner Simul Liberis ex commentario distribuit Hereditatem And also distributed his Inheritance to his children out of a Commentary or Book of Notes Neither of these translatours have hit the sense of this word Eusebius uses the same term at book 3. chap. 20 at which place we will at large declare what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means as also the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil has expounded this word excellently well at the margin of his Copy thus Valedicens taking leave or bidding farewell And so Athanasius expresses himself in the Life of S r Antonius about the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having taken leave of those Monks in the mountain without Vales. * Or His allotment of the Empire b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Eusebius has exprest himself above at chapter 18 speaking concerning Diocletian and Maximian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or When Constantius had been carried out to Buriall †Or Styled * Or Houses a After this clause in the King's Sheets these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought forth his Father and with an infinite multitude of people and a Guard of Souldiers Which words though S r Henry Savil and Christophorson sound them in their Copies nevertheless seem to me very little necessary Yet they occur in the Fuketian Manuscript Vales. * Or Styled †Or Decency * Or Conclusions of life †Or a composition of the contrary ‖ Or Experience of the works * Or By himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accession It ought as I think to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is promotion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advancement And thus Turnebus hath mended it at the margin of his Copy as I afterwards found Vales. * Or For his Father's allotment a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Euscbius is wont to term the Provinces of the Romans as might easily be proved from many places Eusebius says therefore that Constantine as soon as his Empire was setled took a progress round all those Provinces that had been under the Empire of his Father Which Chistophorson understood not Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own mind Which Portesius perceived also But Christophorson has rendred this place and the whole chapter very unhappily Vales. c Concerning this Voyage of Constantine into Britaine none of the Ancients have written any thing Therefore the memory of this matter we owe to Eusebius only who at this place does not obscurely intimate the time also to wit a little before Constantine undertook his Expedition against Maxentius Wherefore this Voyage of Constantine's into Britaine hapned on Maximianus's eighth Consulate in the year of Christ 311 as Sigonius has rightly remarked in his Second Book de Occidentali Imperio But S r Henry Savil thought Eusebius was mistaken here For this is his remark at this place Eusebius ignorasse videtur c. Eusebius seems to have been ignorant that the Father of Constantine dyed at York in Britaine Vales. * Or Element of the world †Or Imperial a He means Galerius Maximianus and Maximinus For those he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his seniours in time that is Senior Emperours For although Maximinus was scarce declared Augustus as yet nevertheless because he had been made Casar some years before Constantine therefore he may be accounted amongst the Emperours that were Seniâ—urs to Constantine Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold sense may be brought of these words For you may either render them with Portesius and Christophorson soedum rei eventum nacti sunt had procured a shamefull event of the affair or else as I have translated them turpi exitu periâ—runt had perished by an ignominious death The former has relation to Galerius Maximianus The Latter interpretation is to be understood of
the memory by statley c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some thing seems to be wanting here or at least the words are transposed Therefore I would have the place restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erecting a sacred c. But Christophorson understood these words so as if Eusebius should say that Helena built two Churches in the Mount of Olives one on the top the other in the Cave which nevertheless I do not think to be true For the Authour of the Jerusalem Itinerarie tells us that one Church was built there by Constantine And Eusebius in his Panegyrick chap. 9. towards the end speaking of that Martyrium which Constantine built at Jerusalem expresses himself in the same manner as he does here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned and used concerning one and the same Church And he terms the Basilica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because people came thither to pray but the whole Sacred House which being inclosed within one circuit contains within it self the Atrium Porticus's Secrelaric Baptistcrie and the Church it self he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Eusebius does most plainly declare below at chap. 50 of this book where he speaks concerning the Dominicum Aureum which Constantine built at Antioch And thus the passage of Eusebius in the close of his Panegyrick concerning Constantine's Tricennaliae is to be explained as likewise a passage in his tenth book and another in chap. 45. of this book where he joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Basilica or Oratory where the Altar is But the Church is termed that whole Building within the circumference whereof are contained the Atrium Porticus's Cells Baths and lastly the Oratory it self Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of the Itinerarium Hierosolymitanum has these words Inde ascendis in montem Oliveti ubi dominus discipulos docuit ante passionem Thence you go up to Mount Olivet where our Lord taught his Disciples before his Passion Bede in his book de Locis Sanctis chap. 7. has this passage Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est There is a third Church aâ—so of the same Mount at the South part of Bethanie where the Lord before his Passion spoke to his Disciples concerning the day of Judgment He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret Mysteries because the Lord then spake concerning secret things viz. about the end of the world concerning Christ's coming and the last judgment For even the Apostles came then to the Lord secretly as Saint Matthew says in regard they were desirous to know Mysteries and the Revelation of things future as Jerome on Mathew writes But that which Eusebius says viz. that our Loâ—d delivered these Mysteries to the Apostles in the Cave is not expresly recorded in the Gospel Yea the contrary seems possible to be made out from the Gospel For 't is related therein that the City Jerusalem was in sight to the Disciples when our Lord Preach't these things They were not therefore in the Cave but in an open place Yet it may be answered that that Cave had several holes of which sort there were many Caves in Palestine as the Itineraries inform us Indeed whereas Saint Matthew affirms that the Disciples came to our Lord secretly 't is probable that that discourse in the Cave was made by Our Lord whilst he stayed there Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word is to be expunged as being superfluous Eusebius seems to allude to the usage of the Gentiles who performed their Mithriaca Sacra Sacrisices in honour of the Sun in a Cave as Porphyry in his book de Abstinentia Jerome and others inform us The Fuketian Manuscript confirms our conjecture in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions †Or The fruit * Or Magnificence of Imperial power †Or Right hand * Or She gave her self to be seen coming c. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it Sacella Chappell 's ‖ Or Grave and mean or frugal * Or Emperour Monarch and Lord c. †Or So Great ‖ Or Cherishing her with all c. * Or Undergoe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul therefore was reformed or new-framed These words seem to favour of Origen's doctrine to which our Eusebius was too much addicted For the souls of the Blessed are not reformed into an Angelick substance Indeed Origen believed that in the Resurrection Bodies would be turned into souls and Souls would be changed into Angels as Saint Jerome says some where Vales. a He means Rome For thither the dead Body of Helena Augusta was carried and after two years was conveyed to Constantinople as Nicephorus tells us book 8. chap. 30. But Socrates book 1. chap. 17. transcribing Eusebius's words interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-Rome Which errour of Socrates Baronius does deservedly reprove in regard by the name of the Imperial City Eusebius is always wont to mean Rome Besides Constantinople was not yet dedicated and therefore could not be called the Imperial City whenas then it was only old Byzantium Nevertheless Cedrenus has followed Socrates who also adds this that Helena died twelve years before Constantine By this computation Helena must have died on the year of Christ 325 or 326. On which year nevertheless she is said by Eusebius and Rufinus to have gone to Jerusalem Besides after the death of Crispus Caesar and Fausta Augusta Helena was for some time alive as Zosimus attests book 2. Further Crispus was slain in the seventh Consulate of Constantinus Augustus which he bore with Constantius Caesar on the year of Christ 326 as 't is recorded in Idatius's Fasti. The death of Helena therefore may rightly be assigned to the year of our Lord 327 as Sigonius thinks book 3. de Imperio Occidentali Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have rendred it And so I found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuk. and Savil. Copies and in the Kings Sheets Vales. * Or These things †Or Worthy of Emulation * Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far more elegant So indeed it occurs written in the Fuketian Copy and in the Kings Sheets Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gore of bloud * Image †Or Fountains †Or Symbols a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is written
may not without reason wonder why Eusebius should say it was a thing unheard-of by all ages that a City addicted to the superstitious worship of Daemons should receive a Church and a Bishop For that had hapned to other Cities also at that time But perhaps Eusebius means that this was a thing new and unheard-of that a Church of God had been built in that City wherein as yet there was no Christians but all persons equally adored Idols This Church therefore was built by Constantine at Heliopolis in hope rather than for necessity to wit that he might invite all the Citizens to the profession of the Christian Religion A little after the reading in the Fuketian Manuscripts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer than in the ordinary Editions where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Philip. 1. 18. †Or Wearied out with ‖ Or Encompassed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Socrates book 1. chap. 24. But this whole place is thus to be restored from the Fuketian Savil. and Turnebian Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the people c as we have rendred it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it ill Milites praesidiarios the Souldiers in Garrison For the Milites Praesidiarii were in Castles not in Cities I suppose therefore that those Souldiers are meant who had performed their service in the wars as likewise the Officials of the Comes of the East and of the Consularis of Syria Vales. c He means Eustathius Bishop of Antioch as 't is apparent from the Contents of this chapter Whom when the Eusebians that is the party of Eusebius Bishop of Nicomedia had by fraud and calumny ejected out of his own See a great tumult was raised at Antioch This hapned on the year of Christ 329 as may apparently be gathered from Philostorgius's second Book or on the year 330 as Theodoret seems to assert book 2. chap. 31. For he writes that Meletius was translated to the See of Antioch thirty years after Eustathius's Deposition Now 't is manifest that Meletius was translated to Antioch on the year of Christ 360. Wherefore I can't assent to the most illustrious Cardinal Baronius who being always angry with our Eusebius whilst he refuses to follow his account hath confounded all things For he says that this Tumult hapned at Antioch on the year of Christ 324 that is on the very year before the Nicene Synod then when Eustathius was created Bishop of Antioch whereas Socrates Sozomen and Theodoret do attest that this Tumult had hapned at the deposition of this Eustathius But Baronius proves by most evident arguments as he himself supposes that Eustathius was ejected out of the See of Antioch not under the Reign of the Emperour Constantine but in that of Constantius Let us see therefore with what arguments he endeavours to make this out In the first place he cites a passage out of Athanasius's Epistle ad solitarios about the beginning Fuit says he quidam Eustathius Episcopus Antiochiae c. There was one Eustathius Bishop of Antioch a person famous for consession c. whom the men of the Arian Opinion had accused to Constantius by a forged calumny in such a manner as if he had been contumelious towards the Emperours Mother But I affirm that in this passage of Athanasius instead of Constantius Constantine is to be written Which emendation is confirmed by those words immediately added concerning the Emperour's Mother For he means Helena who about this time had come into the East For these words can't in any wise be meant of Fausia who had been put to death above twenty years before if we follow Baronius's computation But the passage of Saint Jerom out of his book de Scriptoribus Ecclesiasticis makes little for Baronius in regard in the Old Editions as also in that of Lyons which I have 't is plainly written sub Constantino Principe missus est in exilium was sent into Exile under the Emperour Constantine Wherefore I had rather follow Eusebius here than Baronius Nor do I see how so great stirs could have been made at the Creation of Eustathius of which stirs there is mention in the Emperour Constantine's Letter that to appease them a Comes was to be sent and so many Letters written by the Emperour Besides Constantine says in his Letter that he had publickly heard him who had been the Authour of that whole Sedition to wit Eustathius whom he had ordered to come to Court and had banisht him into Thracia And this Athanasius in his before-mentioned Letter accounts as the first Exploit of the Arians which thing is to be remarked For this was done before the Synod of Tyre which was convened against Athanasius that is before the year of Christ 334. Athanasius therefore does right in beginning the History of the War which the Arians brought upon the Catholick Church from Eustathius's deposition as from the first Exploit of the Arians which having succeeded according to their wish they thought that all other matters would in future be ready and easie Further Baronius's Opinion is refuted as well from what we have said above as from this because Flaccillus who after Paulinus and Eulalius succeeded Eustatbius is mentioned amongst those Bishops present at the Synod at Tyre by Athanasius in his Apology to the Emperour Constantius as Jacobus Gothofredus has well observed in his Dissertation◠on the second book of Philostorgius Vales. †Or Accused d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson seems to have read and we have rendred it accordingly Vales. * Or To the prudence and wisedom of the world †Or By the Law ‖ Or Have made use of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted the meaning of it I have pick't out as well as I could And in the first place I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonder not therefore Then a little after write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom one as the reading is in the excellent Fuketian Copy whereto S r Henry Savil's and Turnebus's book do in part agree Vales. * Or An occasion of salvation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words Scaliger and others have inserted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I found written also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's book But I can't approve of this their conjecture For what should the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be I had much rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than with a joy c. For Constantine says that it does not become Christians to grieve at the Blessings of others and to draw away the Bishops of neighbouring Cities from their own Churches because they may be eminent for knowledge and virtue For the Antiochians would have done that who after they had deposed Eustatbius requested that Eusebius Bishop of Caesarea might be made their Prelate In the Fuketian
se ope sustinebant istam diligentiam requirebant And so Musculus also Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Cure The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood which is made use of a little before The reading might also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which perhaps is righter Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appears from the following words that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love For Love is in the first place towards God then towards our neighbour But Faith is not but in the one and only God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't in any wise be agreeable here Besides in regard he treats at this place concerning Reprehension on that account Charity or Love is a fitting term For a kind rebuke begets Charity But 't is better to read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have said already And so Musculus read as it appears from his Version Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the import of this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is we have observed in the foregoing Books of Constantine's Life See Book 1. Chap. 27. note b. and Book 2. Chap. 52. note a. For Translatours have in no wise hit the meaning of this term which nevertheless was easie to have been done here Christophorson renders it thus Qui deum inâ—enuè confitetur non contumeliae non iracandiae sponte succumbit From which words there is no body but would extract this sense that He who confesses God is not angry is not Contumelious But the meaning of the Greek words is far different namely that he who confesses the Name of Christ before the Judge does not yield to the Reproach and fury of the persecutors Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benevolence which I don't approve of For no sense can be gotten out of this reading Farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred instrumentum aid or assistance as Amm. Marcellinus expresses himself Book 29. pag. 393. Caesar Dictator aiebat miserum esse instrumentum senectuti recordationem crudelitatis Where see what I have long since remarked at pag. 389 of my notes I have rendred it Viaticum Voyage-provision or all things necessary for a journey Nor has Musculus rendred it unfitly in this manner tolerantiae experientiam compendii vice habet ad consequendam Dei Benevolentiam He has his sufferance in place of an advantage in order to his obtaining God's favour Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraus's Book the Learned man had set these words at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a passage of Plato's taken out of his Common Wealth B. 10. Indeed in that Book Plato disputes concerning those Rewards which are given by God to just men both in this life and after death But the argument whereby Constantine proves that occurs not in Plato at least I don't know that it does Vales. * Or The Virtue of men f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it is to be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is For it would be most absurd that us well persons c. In which words the term reverenced is referred to persons in great power and likewise have kindnesses shown them has a reference to men of an inferiour Rank which Christophorson perceived not In the Fuketian and Turneb Copies and in S r Henry Savil's the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I like not But Musculus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ill Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is above all that is the Supream God Whom though he has termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chiefest Good it self yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender ought to follow Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it Propensam Voluntatem ready will Musculus translates it Benevolentiam Benevolence I chose to render it obedientiam obedience For this is the import of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morem gerere obsequi Voluntati Divinae to follow to obey the Divine Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to render it exactly is allubescentia a willingness to please In which sense 't is taken in Saint Luke in that Antheme of the Angels after our Lord's Birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term occurs frequently in both Testaments as others have already observed In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a In the very Title of the chapter there is a fault but such a one as may easily be mended For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserably as 't is in the Fuketian Copy and the Kings Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doest Thou now doe in which manner I also found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuketian Copy But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy success †Or Geta. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is well mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further concerning the Emperour Valerian's skin which was flea'd off by the Persians and â—alted other Writers do likewise speak Petrus Patricius mentions it in his Excerpta Legationum in which Authour Galerius upbraids the Persians because they detained Valerian prisoner he having been circumvented by fraud to the last period of his old age and because after his death they most wickedly preserved his skin and thereby fixt an immortal Brand of infamy upon his dead Body Vales. * Or Flame of c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in inserting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Books of Scaliger Bongarsius and Gruter as they tell us which particle I likewise found added in Moraeus's Copy But whereas that conjunction does disturb the sense and occurs not either in the Kings Sheets or in Stephens's Edition I am of opinion that 't is to be removed Yet the Fuketian Copy retains it Vales. a For what reason Diocletian resigned the Empire is a thing not agreed on amongst Writers Some tells us that Diocletian in regard he was a Curious Searcher into things future when he had found by the Answers of the Soothsayers that most fore Calamities hung over the Roman State voluntarily relinquish't the Empire This is attested by Aurelius Victor Others write that Diocletian being grown old when he perceived himself to be less fit for the management of the Government both by reason of his age and on account of his unhealthiness took this Resolution Thus
sacrificed instead of the Emperour Hadrian that He might defer His Fare as 't is related by Aurelius Victor and others This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life for Life as Aristides expresses Himself in his Fifth Sacred Oration Farther 't was necessary that He who was in this manner sacrificed should voluntarily offer Himself to be slain Which may be gathered both from Aristides and from Aurelius Victor in which Authour the words are these Cùm voluntarium ad vicem magi poposcissent Moreover that custom of the Romans who bequeath'd themselves to death for the safety of the Emperour doth clearly shew this very thing Vales. Whom the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines termed Vicarii so Stephens in his Latine Thesaurus in the word Vicarius Vicarii says he etiam interdum sunt c. Vicarii also are sometimeâ— those who bequeath themselves to destruction and death that they may bring those mischiefs on their own beads which were about to befall others Hence 't is that Valesius does here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicarium s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being before bound c. For he alludes to the Crime of Treason which the Greeks are wont to term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from Dion Cassius in several places Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure we have already taken notice of a mistake like this above 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after in the same Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salutary miracle It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice which I wonder Christophorson perceived not So Eusebius has said a little above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after that one Victim and eximious sacrifice c. Vales. * Or Bodily Instrument †John 1. 29. ‖ See Esa. ch 53 v. 7 4 5 6. according to the Septuagint Version CHAP. XVI a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wholeplace is in my judgment thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if indeed the truth c. Vales. * Or A candid â—ar for our discourse b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was minc't or cut In the Fuketian Copy the reading of this whole place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appeared superiour to all Diabolical Energy or Force the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud being expunged as superfluous Unless you would word it as the Fuketian Manuscript does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud and force Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless 't is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version Thus Eusebius has exprest himself a little above in the close of the foregoing chapter where speaking concerning the Body of Christ rais'd from the dead his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Trophy of that Victory c. Which place casts no small light on this we have before us For Eusebius says the same thing in both places For he compares the Body of Christ raised from death to life and taken up into Heaven to a Trophy which is erected over Enemies Vales. †Or Republicks so Valesius e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But one God was Preach't amongst all men which is confirmed by the following words Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreconcileable and implacable hatred And so the Translatour seems to have read So Eusebius expresses himself a little after this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at the same time that Hatred and Sâ—riâ—e which c. I write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place must in my judgment be written in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version One way of Religion and Salvation says he namely the Doctrine of Christ was delivered to men Vales. * Or Embraced all things †Or Pious Doctrine ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it ex unâ Transenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie Meta the Goal of a Race * That is by the Doctrine of Christ which asserted God's Monarchy †Or Goods ‖ Fitted or made up into peace c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten by one or the same father The mistake arose from the contracted way of writing Vales. * Psal. 72. ◠†Psal. 72. 7. ‖ Esai 2. 4. * Or Spake a word to His Confidents †Matth. 28. 19. ‖ Or Which is by sight * Or Reason †Or Nature of men ‖ Or The Life of that Philosophy delivered c. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't have a place here I write therefore from the Fuketian Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what other person save only c. Presently the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as 't is in the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which account thorowout the whole world For so Eusebius is wont to express himself as in the end of Chap. 13. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourse concerning God k Valesius in his note at this place tells us that the Geneva-Printers designedly left out this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Divine Ministrations of intellectual and Rational sacrifices because says he it contained an illustrious Testimony concerning the unbloudy sacrifice of the Mass. But 't is our Senstiment that Valesius had as little ground for this assertion from there words as the Geneva-men had reason for that their omission Our Church in one of its prayers after the celebration of the Eucharist makes mention of a sacrifice of praise and thanksgiving And I verily believe Eusebius means no other sacrifice than that here witness the two Epithets He gives these sacrifices namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual and rational l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices performed by bloud and gore smoke and fire as likewise those cruel c. Than which emendation there is nothing more certain Vales. m Eusebius took this passage out of Porphyrius's second Book de Abstinentia where he writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is But Pallas who wrote best of all concerning the mysterious Rites of Mithra says that humane Victims were almost every where abolished in the Reign of the Emperour Hadrian Which Lactantius does likewise confirm in the