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
is the Glory of Good Servants to speak truth concerning the Lord and 't is the honour of those Fathers who have taught well if their Doctrines be repeated And again in the same Book pag. 37. Haec audiebamus semper a beato illo viro c. These words we always heard from that Blessed man For they were often spoken in this manner by him although some suspected that he uttered these words with his mouth but that in his heart he thought otherwise And indeed I remember with you that I have heard from him that he hath satisfied us with an holy oath that there was not one thing in his tongue and another in his heart And a little after Sed 〈◊〉 quidem paucis c. But now Let thus much be said by us in short in memory and honour of that Our Father so Good so Laborious and every where vigilant for the Churches For we have not made mention of his Stock nor of his Education or Learning or of the rest of his Life and Resolution Which passages in Eusebius that I may not defraud any one of his commendation were shown me by the Most Learned Franciscus Ogerius Now from what I have said it may be evidently enough gathered that Eusebius was joyned to Pamphilus by no Tye of kindred but by the Bond of friendship onely 'T is certain Euseb us although he names Pamphilus in so many places and boasts so highly of his friendship yet never terms him his Kinsman or Relation Tea from Eusebius ' s own Testimony 't is plainly made out that Pamphilus the Martyr was not Eusebius ' s Kinsman For in the close of his Seventh Book of Ecclesiastick History where he makes mention of Agapius Bishop of the Church of Caesarea his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this man's time we knew Pamphilus a most eloquent man and a true Philosopher in the practises of his Life honoured with a Presbytership of that Church Whereas therefore Eusebius himself does attest that Pamphilus was first known by him then it is sufficiently apparent that they were not joyned together by any kindred or affinity In these times hapned that most severe Persecution of the Christians which being first begun by Diocletian was by the following Emperours continued to the tenth year In the time of this Persecution Eusebius in regard he was then a Presbyter of the Church of Caesarea resided almost constantly in that City and by continual Exhortations instructed many persons in order to Martyrdom Amongst whom was Apphianus a noble Youth whose illustrious Combat Our Eusebius does relate in his Book concerning the Martyrs of Palestine In the same Persecution Pamphilus was taken and cast into Prison where he spent two whole years in Bonds During which time Eusebius in no wise deserted his Friend and Companion but visited him continually and in the Prison wrote together with him Five Books in defence of Origen the Sixth and last Book of that Work he at length finished after Pamphilus was dead That whole work was by Eusebius and Pamphilus dedicated to the Confessours living in the Mines of Palestine as Photius relates in his Bibliotheca Chapter 118. In the time of the same Persecution on account of some urgent Business of the Church as 't is probable Eusebius went to Tyre During his residence in that City he attests Book 8. Chap 7. that he himself was eye-witness of the Glorious Combats of five Egyptian Martyrs And in the Ninth Chapter of the same Book he writes that he came into Egypt and Thebais whilst the fury of the Persecution as yet rag'd and that there he beheld with his own eyes the admirable constancy of many Martyrs of both Sexes There are those who relate that Eusebius in this Persecution to free himself from the Troubles of a Prison sacrificed to Idols and that that was objected against him by the Egyptian Bishops and Confessours in the Synod at Tyre as we will hereafter relate But I doubt not but this is false and a caluâ—â—y forged by the Enemies of Eusebius For had so great a Crime been really committed by Eusebius how could he have been afterwards made Bishop of the Church of Caesarea How is it likely that he should have been invited by the Antiochians to undertake the Episcopate of that City And yet Cardinal Baronius has catcht up that as certain and undoubted which was objected against Eusebius by the way of contention and wrangling by his Enemies nor was ever confirm'd by any one's Testimony At the same time a Book was written by Eusebius against Hierocles The occasion of writing it was given by Hierocles of Nicomedia who about the beginning of this Persecution when the Churches of the Christians were every where demolished insulting as 't were over the disquieted Religion in the City Nicomedia published two Books against the faith of Christ which he entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Books amongst other things he asserted this that Apollonius Tyaneus performed far more and greater Miracles than Christ as Lactantius does attest in his Seventh Book But Eusebius contemning the Man rested satisfied in confuting him in a very short Book Agapius Bishop of Caesarea being dead during this interval and the Persecution being now abated and peace restored to the Church by the general consent of all persons Eusebius is put into his place Others make Agricola who was present at and subscribed to the Synod of Ancyra on the year of Christ 314 Successour to Agapius So Baronius in his Annals at the year of Christ 314 and Blondellus in his Apology pro sententiá B. Hieronymi Chap. 19. Where he writes that Eusebius undertook the Administration of the Church of Caesarea after Agricola ' s death about the year of Christ 315. But those Subscriptions of the Bishops which are extant in the Latine Collections of the Canons in my judgment seem to have little of certainty and validity in them For they occur not either in the Greek Copies or in the Latine Version of Dionysius Exiguus Besides Eusebius reckoning up in the Seventh Book of his Ecclesiastick History the Bishops of the chief Sees under whom the Persecution began and rag'd ends in Agapius Bishop of Caesarea who says he took a great deal of pains in that Persecution for the good of his own Church He therefore must of necessity have sate Bishop untill the end of the Persecution But Eusebius was made Bishop immediately after the Persecution was ended For when Paulinus Bishop of Tyre dedicated a Cathedral sometime after Peace and repose was restored to the Church He together with other Bishops was invited by Paulinus to its Dedication and made a most Elegâ—nt Oration before him as we are informed from the Tenth Book of his Ecclesiastick History Now this hapned before Licinius rebell'd against Constantine which fell out on the year of Our Lord 315. About these times Eusebius wrote those famous Books concerning Evangelick
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
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
mind with Sir Henry Savil who hath noted in his Copy that perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. declared that at the very time of her delivery c. And so the reading is in Nicephorus In the Tellerian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at her very delivery Vales. c See if you please what I have remarked concerning The Empusa at the eighth book of Sozomen's History chap. 6. Nicephorus who deservedly derides such Old-wives-fables as these affirms chap. 9. book 18. that in his age this Shee-devill was called Gillo Those termed Strigae by the Romans were like to these Empusae concerning these Strigae see Festus The old Glosses Strigae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laestrygon a Witch Concerning this Gillo or Gello which heretofore was believed to snatch away Children Leo Allatius has remarked much in his Letter to Paulus Zachias Vales. * Or He lived in the Empire but c. †Or Concerning a summary of c. * Or recounted a This place gave occasion of a mistake to Baronius who in his Ecclesiastick Annalls following Evagrius as his Authour attributes sixteen years and nine months Reign to Justinus Junior But the other Chronologers assign fewer years to Justinus For Johannes Biclariensis attributes but eleven years to him Cedrenus thirteen years and some few months The Authour of the Alexandrian Chronicle affirms that he Reigned twelve years and eight months Lastly Dionysius Petavius a most diligent Writer of Times gives Justinus thirteen years of Empire lacking one month Which years he begins from the year of Christ 565 on the month November in the fourteenth Indiction whereon he judges with Theophanes and Baronius that Justinian died To the opinion of which person I do most willingly subscribe Indeed that the first year of Justinus Junior was current with the fourteenth Indiction we are informed from the same Justinus's First Novel to Julianus Praefect of the City which has this Subscription Data 18. Kalendas Octobres Chalcedone Imp. D. N. Justino P. P. August Anno Primo Indictione quintâ decimâ Dated on the eighteenth of the Calends of October at Chalcedon Emperour our Lord Justinus Father of his Country Augustus on his first year in the fifteenth Indiction For the first year of Justinus's Empire began from the month November as 't is agreed amongst all writers It must therefore necessarily have then been the fourteenth Indiction in regard on the month September of the year following the fifteenth Indiction is reckoned For if Justinus had begun his Empire on the fifteenth Indiction as Victor Thunonensis Johannes Biclariensis and the Authour of the Alexandrian Chronicle have left it recorded and in the month November 't is certain the first Indiction would have begun in the month September of the year following Further of these twelve years and eleven months during which compleat space of time we affirm that Justinus Reigned he Reigned alone and without a Colleague eight years nine months and an half with Tiberius the Caesar he Reigned four years and almost one month Vales. b Tiberius Constantinus was made Caesar by Justinus in the eighth Indiction on the seventh-day of the month September as 't is recorded in the Alexandrian Chronicle But he began his Empire in the twelfth Indiction on the fifth day of the month October Hence there are four years and twenty eight days of Tiberius's Caesarean power But if we had rather follow Theophylactus who writes that Tiberius was made Caesar by Justinus on the seventh day of December on the sixth Feria there will be three years and almost ten months which is from the year of Christ 574 to the year 578. Further 't is to be observed that Tiberius Constantinus after the death of Justinus Junior reckoned the years of his own Empire from the beginning of his Caesarean power as we are informed by the Subscription of the same Tiberius's Sacra Pragmatica concerning the Confirmation of the Emperour Justinus's Constitutions which runs thus Data tertio Idûs Augusti c. Dated on the third of the Ides of August at Constantinople on the eighth year of the Emperour our Lord Tiberius Constantinus Augustus and on the third year after his own Consulate and on the first year of the most noble Flavius Tiberius Mauricius the most happy Caesar. Vales. * Or Preserved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Lastly by those c. For 't is referred to the foregoing words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translatours perceived not Vales. b Concerning Charax Pergamenus a Writer of Greek Histories see what Vossius has written in his book de Historicis Graecis Vales. * Or The Epirote †Or judiciously c This seems to be the same person who by Vopiscus in the Life of Aurelianus is termed Nicomachus he had written an History of those times as Vopiscus attests there This Nicostratus here was a different person from Nicostratus the Sophist who flourisht in the Empire of Marcus as Suidas affirms and also Georgius Scyncellus in his Chronicon Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my Annotations on the Excerpta Legationum out of Dexippus I have long since remarked that at this place the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Scythick Wars For Dexippus wrote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Wars which the Romans waged against the Scythians as Photius attests in his Bibliotheca Vales. e Arrianus wrote the Parthica and Alanica in which books he related the Actions performed by the Romans against the Parthians and Alans Evagrius therefore means these books here Vales. f This is the Eustathius Syrus whose Testimony our Evagrius has made frequent use of in the foregoing books Concerning this Authour Suidas writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustathius Epiphaniensis wrote a Chronologicall Compendium of affairs from Aeneas till the Emperour Anastasius in Tomes At my perill write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two Volumes or Tomes I have Evagrius's authority here for this Emendation Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all possible expedition in order to the avoiding the ill sounding of the words Vales. h This Johannes was an Epiphaniensian For whereas Evagrius calls him his own Fellow-Citizen he must needs have been an Epiphaniensian in regard Epiphania a City of Syria was Evagrius's native place Wherefore Vossius is mistaken in his book de Histor. Graecis who thought that this Johannes was by birth an Antiochian Vales. †Or Benevolence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride or voluptuousness †Viz. Piety ‖ Shewed or brought * Viz. Imperial Dignity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus book 18. chap. 8. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowned which I don't approve of For 't was not the custom amongst the Ancients at least so far as I know that those who were invited
〈◊〉 〈◊〉 〈◊〉 〈◊〉 interwoven Indeed in the Fuketian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after the same Copy and Turnebus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these words Eusebius shews that that Flag or Sail was square For an equall measure of length and breadth does necessarily make a square figure Indeed in the old Coyns of Constantine and the following Princes this Flag is to be seen in that figure I have mentioned Christophorson therefore has rendred this place ill in this manner I stud igitur velamen ad cornu affixum longitudinis latitudinisque crucis mensuram penitus exaequavit Vales. d The meaning is that that Spear from its basis to the Antenna or Cross-piece fixed athwart it was far longer than from the Antenna to its very top And this also may be discerned in the Coyns This place may likewise have another meaning viz. that that Spear was of a very great length from its bottome to the top Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Painted or Embroidered with a variety of Colours For that purple Flag which hung at the Antenna was adorned with Gold and various sorts of Stones But I can't imagine what Christophorson meant who has rendred these words of Eusebius in this manner ad texturae discurrentis fimbrias unless he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no other S r Henry Savil at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fuketian Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Euseblus seems to have made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there is no doubt but he means the Bishops because a little after he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and having made those Prelates of God his Assesours c. Vales. * Or What was the meaning of that Sign of the Vision which appeared c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the writings of the holy Fathers we have sufficiently noted at book 1. chap. 1. of Eusebius's Ecolcs History For whatever Christ as man performed in the flesh in order to the salvation of men that is comprehended in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Christophorson's rendition of this place is not good who has turned it thus Christi inter homines oeconomiam the oeconomic of Christ amongst men Nor does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie amongst men but rather agreeable to men that is in an humane manner and fashion So Gregorius Nyssenus in his Epistle to Eustathia and Ambrosia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The Menace of Tyrannick fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place is imperfect as 't is evident with Christophorson we have perfected it from the fourteenth chapter of the eighth Book of his Eccles. History In the Kings Sheets this place is supplied at the margin in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Fuketian Manuscript 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover having parted Wives from their Husbands be sent them back to their Husbands Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word must be expunged But the following words are maimed and corrupted which 't is hard to make good without the assistance of the Manuscript Copies Yet it may be read in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was unable to find out a saticty or satisfaction for his own Lusts. A little after this the reading in the Fuketian and S r Henry Savils Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For they chose sooner c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must as I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to death For so our Eusebius expresses himself in book 8 chap. 14 where he treats concerning the wickednesses of Maximinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others haled away to be ravished were more ready to part with their lives than yield up their bodies to be defiled Vales. †Or Sacrificed * Or As those of our age do record never to have hapned at Rome or any where else * Or Devices a In Robert Stephens's Edition there was a whole line wanting here which we have supplied from the Fuketian Savilian and Turnebian Copies But 't was easie to have made up this defect without Manuscript Copies from book 9. chap. 9. of Eusebius's Eccles. History Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Morauâ—'s Copy the last word is expunged as superfluous But I am afraid that some words are wanting here S r Henry Savil at the margin of his Copy notes that 't is to be made good thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his aid or some such like expression In the Copy of Hadrian Turnebus 't is mended in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that madman but this emendation is written in a more modern hand to wit the hand of Odo Turnebus For Hadrianus had expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as superfluous Vales. * Psal. 7. 16 17. * Exod. 15. 1 2 11. * Or Eyes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Picture In Eusebius's Panegyrick on Constantine's Tricennalia the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with a Loud Voice which in my judgment is to be preferred Further at these words I began a new chapter following the Authority of the King 's and Fuketian Manuscripts to which agree the old Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading is truer in the Panegyrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by plainly Engraving c. A little after this the Fuketian and Savilian Manuscripts add a word in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath demonstrated to be the preservative c. Vales. ‖ Or True Cognizance of Valour * Or Partake of a Regeneration of a fresh and new life * Or Shown to ‖ Or Edict was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veneration and honour Turnebus in the margin of his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is written in the Fuketian Manuscript In the Kings Sheets the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blotted out and in its place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them is written above Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not the countenance and form as Christophorson thought but the Garb and Dress Wherefore I have exprest both in my Rendition which I afterwards found had been done by Portesius also The Garb and Dress of Prelates was at that time very mean as Amm.
as does likewise Sozomen book 2 chap. 26 Marcus in the Life of Porphyrius Bishop of Gaza and Eucherius in his Book de Situ urbis Hierosolymitan◠See Our Letter de Anastasi c wherein we have at large proved against Jacobus Gretserus and Jacobus Sirmondus that there was only one Church erected by Constantine which was termed the Martyrium and Anastasis Which Letter we thought good to make a second publication of at the close of our Notes pag. 304 c. Vales. a This whole clause as far as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek or His very face in the English was wanting in the Kings Copy and in Robert Stephens's Edition Learned men had inserted it whether from some Manuscript Copies or from conjecture I know not But at length the Fuketian Copy has informed us that these words were on a good account inserted from the Manuscripts Vales. * Constantine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having long before performed c. Vales. * Or Rich distributions of gifts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very ocean it self It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their that is the Indian Ocean it self Further Metrodorus the Philosopher seems to have been the chiefest person of this Indian Embassie who from the King of the Indians brought to Constantine very many Gems and Pearls and pretended that he had brought many more had not the Persian King taken them from him in his passage thorow Persia. By which lie Constantine being prevailed upon whilst with too much eagerness he pursues what had been taken from Metrodorus raises the Persian War as 't is recorded by Cedrenus and Amm. Marcellinus But Cedrenus relates that in a place wholly foreign and disagreeable namely in Constantine's twenty first year whereas he ought to have placed it on the thirty first year of Constantine For in this year the peace between the Romans and Persians was broken Vales. * Leaders or Princes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I like better Vales. * Or With Piety a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnishing them with Eusebius makes use of this word in the same sense again in the next chapter Vales. * Or Furniture †Or Souldiers armed with Shields Spear-men Guards of their Bodies ‖ Or Captaines a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any body may of himself perceive that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when c which I should not have taken notice of had I not fear'd least any one should think that it had escap't me A little after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be superfluous Vales. * That is Christian◠b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the foregoing chapter Eusebius makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Military Companies and in many other places So Sozomen book 1. chap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that time the Roman Legions which they now term Companies provided each of them a Tabernacle proper to themselves Further this place seems to me to be imperfect and must be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly For Eusebius says that both the Commanders of the first Companies and those also to whom the Care of the Republick was committed by Constantine were Favourers of the Christian Religion By those former persons he means the Tribunes and Comites of the Scholae but the latter are the praefecti Praetorio the Quaestors of the sacred Palace the Masters of the Offices and the others who transacted Civil affairs Vales. * Viz. Christians †Or Fortified himself with c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not the conjecture of the Learned who after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus well constituted which addition I found written in Moraeus's Copy also But if any thing was to have been added I would rather have put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no place here in regard in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs Otherwise it would be an idle repetition nor would there be more said in the second member of the period than in the first Nevertheless in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a This passage of Eusebius hath led many persons into a mistake Amongst whom was Dionysius Petavius who both in his Annotations on Epiphanius's Book de Ponderibus and also in his eleventh Book de Doctrinâ Temporum confiding in the authority of Eusebius was of opinion that Constantine died in the thirty second year of his Reign Most of the Ancients have likewise written the same thing viz. Philostorgius Book 2. Theodorus Lector in his Collectanea Epiphanius and the Authour of the Alexandrian Chronicle and amongst the Latines Aurellus Victor But this opinion seems to me wholly absurd For they who think thus must of necessity affirm also that the same Constantine began his Empire on the year of Christ 305 Constantius the fifth time and Maximianus being Consuls And that on the same year Constantius Augustus the Father of Constantine departed this Life But on the year following which is the year of Christ 306 Constantius Augustus was Consul the sixth time with his Colleague Maximianus as all the Fasti do constantly affirm Wherefore Constantine's Reign can be brought but from the year of Christ 306. Now therefore whereas he died in the Consulate of Felicianus and Titianus that is on the year of Christ 337 on the twenty second of the month May as 't is agreed on amongst all Writers it is plainly made out that Constantine Reigned thirty years and ten months three days only excepted For he had been created Caesar on the eighth of the Calends of August as Idatius writes in his Fasti. Eutropius therefore and Rufinus are right in their affirming that Constantine ended his Life in the thirty first year of his Empire Our Eusebius also says true in his Chronicon that Constantine Reigned thirty years and ten months Further whence it has hapned that our Eusebius here and most of the Ancients have attributed two and thirty years Reign to Constantine this as I think was the reason Two years before his death Constantine had celebrated his Tricennalia in the Consulate of Constantius and Albinus as Eusebius has related above They thought therefore that the thirtieth year of Constantine's Reign had been compleated when those men were Consuls which nevertheless is false as I have noted above Besides from the beginning of Constantine's Reign unto his death two and thirty Pair of Consuls are reckoned Whence it might have hapned that they should believe
and â—led from the City ibid. Chap. 18. Concerning Eudoxia's Silver Statue and how Johannes was ejected out of his Church again on account of that and conveyed into banishment Page 365 Chap. 19 Concerning Arsacius who was Ordained Johannes's successour and concerning Cyrinus Bishop of Chalcedon Page 366 Chap. 20. How after Arsacius Atticus obtained the Constantinopolitan See Page 367 Chap. 21. Concerning Johannes's departure to the Lord in Exile ibid. Chap. 22. Concerning Sisinnius Bishop of the Novatianists what expressions he is said to have used in his discourses with Johannes ibid. Chap. 23. Concerning the death of the Emperour Arcadius Page 368 Book VII Chap. 1. THat after the Emperour Arcadius's death who left his Son Theodosius then eight years old Anthemius the Praefect had the chief management of affaires in the Empire pag. 369 Chap. 2. Concerning Atticus Bishop of Constantinople what manner of person he was as to his temper and disposition Page 370 Chap. 3. Concerning Theodosius and Agapetus Bishops of Synnada ibid. Chap. 4. Concerning the Paralyticall Jew who was cured by Atticus the Bishop in Divine Baptism Page 371 Chap. 5. How Sabbatius from being a Jew had been made a Presbyter of the Novatianists deserted those of his own opinion ibid. Chap. 6. Concerning those who at that time were the Ring-leaders of the Arian Opinion Page 372 Chap. 7. How Cyrillus succeeded Theophilus Bishop of Alexandria ibid. Chap. 8. Concerning Maruthas Bishop of Mesopotamia and how the Christian Religion was by him propagated in Persia. ibid. Chap. 9. Who were Bishops of Antioch and Rome at this time Page 373 Chap. 10. That Rome became subject to the Barbarians at that time and was destroyed by Alarichus ibid. Chap. 11. Concerning the Bishops of Rome Page 374 Chap. 12. Concerning Chrysanthus Bishop of the Novatianists at Constantinople ibid. Chap. 13. Concerning the Fight which hapned at Alexandria between the Christians and Jews and concerning Cyrillus the Bishop's difference with Orestes the Praefect ibid. Chap. 14. That the Monks of Nitria came down to Alexandria in defence of Cyrillus and raised a Sedition against Orestes the Praefect Page 375 Chap. 15. Concerning Hypatia the Philosopheress Page 376 Chap. 16. That the Jews entring upon another War against the Christians were punished Page 377 Chap. 17. Concerning Paulus Bishop of the Novatianists and concerning the Miracle done by him when he was about to have baptized a Jewish Impostour ibid. Chap. 18. How after the death of Isdigerdes the Persian King the League between the Romans and Persians was broken and a bloudy War hapned wherein the Persians were worsted ibâ—d Chap. 19. Concerning Palladius the Courier pag. 378 Chap. 20. How the Persians had another severe overthrow given them by the Romans Page 379 Chap. 21. After what manner Acacius Bishop of Amida behaved himself toward the Persian Captives ibid. Chap. 22. Concerning the excellencies wherewith the Emperour Theodosius Junior was endowed Page 380 Chap. 23. Concerâ—ing Johannes who Tyrannized at Rome after Honorius the Emperour's death And how God mollified by Theodosius's prayers delivered him into the hands of the Roman Army Page 381 Chap. 24. That after the slaughter of Johannes the Tyrant Theodosius the Emperour proclaimed Valentinianus the Son of Constantius and of his Aunt Placidia Emperour of Rome Page 382 Chap. 25. Concerning Atticus's Government of the Churches and that he ordered Johannes's name to be written into the Dypticks of the Church and that he foreknew his own death ibid. Chap. 26. Concerning Sisinnius Atticus's successour in the Constantinopolitane Bishoprick Page 383 Chap. 27. Concerning Philippus the Presbyter who was born at Side Page 384 Chap. 28. That Sisindius Ordained Proclus Bishop of Cyzicum but the Inhabitants of that City would not admit him to be their Bishop ibid. Chap. 29. That after Siâ—innius's death the Emperours sent for Nestorius from Antioch and made him Bishop of Constantinople who quickly discovered his own temper and disposition ibid. Chap. 30. After what manner the Burgundions embraced the Christian Religion in the Reign of Theodosius Junior Page 385 Chap. 31. With what miseriâ—s the Macedonians were afflicted by Nestorius ibid. Chap. 32. Concerning the Presbyter Anastasius by whom Nestorius was perverted to Impiety Page 386 Chap. 33. Concerning the horrid wickedness committed upon the Altar of the Great Church by the â—ugitiâ—e servants pag. 387 Chap. 34. Concerning the former Synod at Ephesus convened against Nestorius ibid. Chap. 35. How after Nestorius's Deposition when some were desirous of placing Proclus in the Episcopal Chair other Bishops elected Maximianus Bishop of Constantinople Page 388 Chap. 36. Instances whereby this Writer does as he supposes evince that a Translation from one See to another is not prohibited ibid. Chap. 37. Concerning Silvanus who was translated from Philippopolis to Troas Page 389 Chap. 38. Concerning the Jews in Creet how many of them turned Christians at that time Page 390 Chap. 39. Concerning the Fire which hapned in the Church of the Novatianists ibid. Chap. 40. That Proclus succeeded Maximianus the Bishop Page 391 Chap. 41. Concerning Proclus the Bishop what manner of man he was ibid. Chap. 42. That this Writer spends many words in praise of the Emperour Theodosius Junior's probity Page 392 Chap. 43. How great calamities those Barbarians underwent who had been the Tyrant Johannes's Auxiliaries ibid. Chap. 44. That the Emperour Valentinianus Junior married Eudoxia the daughter of Theodosius ibid. Chap. 45. That Proclus the Bishop perswaded the Emperour to translate the body of Johannes from the place of his Exile where it had been buried to Constantinople and to deposite it in the Church of The Apostles Page 393 Chap. 46. Concerning the death of Paulus Bishop of the Novatianists and concerning Marcianus who was his successour ibid. Chap. 47. That the Emperour Theodosius sent his Wife Eudoxia to Jerusalem Page 394 Chap. 48. Concerning Thalassius Bishop of Caesarea in Cappadocia ibid. The Contents of the Ecclesiastical History of Evagrius Scholasticus Epiphaniensis in VI. Books Book I. THE Preface Pag. 401 Chap. 1. That after the destruction of the impious Julian when the Heresieâ— had been a little quieted the devil afterwards disturbed the Faith again ibid. Chap. 2. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick Page 402 Chap. 3. What Cyrillus the Great wrote to Nestorius and how the third Synod at Ephesus was convened to which Johannes Bishop of Antioch and Theodoret came late Page 403 Chap. 4. How Nestorius was deposed by the Synod before the arrival of the Bishop of Antioch Page 404 Chap. 5. That Johannes Bishop of Antioch coming to Ephesus after five days deposes Cyrillus Bishop of Alexandria and Memnon Bishop of Ephesus whom the Synod pronounced innocent soon after and deposed Johannes and his party And how by the interposition of the Emperour Theodosius Cyrillus and Johannes were reconciled and confirmed
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
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
Paul when the multitude of the Jews raised a tumult against him Art not thou that Egyptian which before these days madest an uproar and leddest into the wilderness four thousand men that were murtherers But thus much concerning the times of Felix CHAP. XXII How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted BUt Festus is by Nero sent as successour to this Felix in whose time Paul having pleaded for himself is carried bound to Rome Aristarchus was with him whom somewhere in his Epistles he deservedly stiles his fellow prisoner And Luke who committed to writing the Acts of the Apostles concluded his History here having shewed that Paul lived two full years at Rome enjoying in a great measure his liberty and that he Preached the Word of God no man forbidding him Then having made his defence it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching and that coming the second time to the same City he ended his life by martyrdome in this Emperours Reign At which time being in bonds he wrote the second Epistle to Timothy signifying therein both his former defence and also his approaching death Take his own Testimonie hereof At my first answer says he no man stood with me but all men forsook me I pray God that it may not be laid to their charge notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion By which words he makes it plainly evident that at the first time that his Preaching might be fulfilled he was delivered out of the mouth of the Lion speaking as it was likely of Nero because of his cruelty But afterwards he has not added any thing like unto these words He shall deliver me out of the mouth of the Lion for by the Spirit he saw that his end was now near at hand wherefore having said and I was delivered out of the mouth of the Lion he adds this The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom evidently signifying that his martyrdom was at hand which he more plainly foretels in the same Epistle saying For I am now ready to be offered and the time of my departure is at hand Moreover in this second Epistle to Timothy he manifestly declares that onely Luke was then with him when he wrote it but at his first answer that not so much as he was with him then Whence 't is aggreable to reason to think that Luke concluded the Acts of the Apostles at that time having continued the History so long as he accompanied Paul These things we have spoken that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome which Luke mentions For its likely that Pauls Apology for his opinion was more easily admitted by Nero he behaving himself more mildly at the beginning of his Empire but proceeding afterwards to the commission of most horrid and villanous Acts those things against the Apostles together with many other persons were by him taken in hand CHAP. XXIII How James called the brother of the Lord was Martyred MOreover Paul having appealed to Caesar and being by Festus sent to Rome the Jews who had plotted a design against him being now disappointed of their expectation set upon James the brother of the Lord to whom the Episcopal seat at Jerusalem was given by the Apostles and of this sort were their villanous practises against him Leading him forth publickly they required him to renounce the faith of Christ before all the people But when he contrary to the expectation of all had spoken freely and with a greater boldness than they looked for before the whole multitude and had confessed that our Lord and Saviour Jesus Christ was the Son of God being no longer able to endure the Testimony of the man they slew him who was believed by all to be a most just person by reason of that singular eminence he arrived to in his leading a Philosophical and pious course of life taking the vacancy of the Government as a fit oportunity for this their Licentiousness For Festus being at that time dead in Judea that Province was without a President and Procuratour Now the manner of this James's death the words of Clemens before quoted by us have manifested he having declared that he was cast headlong from the battlement of the Temple and beaten to death with a club But moreover Hegesippus being one of those who were of the first succession after the Apostles does in the fifth Book of his Commentaries most accurately relate these things concerning this James speaking after this manner James the brother of our Lord undertook together with the Apostles the Government of the Church That James who was surnamed the Just by all even from the times of our Lord untill ours For many were called by the name of James but this man was holy from his mothers womb He drank neither wine nor strong drink nor eat any creature wherein there was life There never came Rasour upon his head he anointed not himself with oyl neither did he use a Bath To Him onely it was lawfull to enter into the Holiest of Holie's He wore no woollen but linnen garments and went into the Temple alone where he was found upon his knees making supplication for the forgiveness of the people in so much that his knees were become hard and brawny like those of a Camel by reason of his continual kneeling to worship God and to make supplication for the remission of the people Wherefore upon account of his most eminent righteousness he was called Justus and Oblias which signifies in English the defence and righteousness of the people as the Prophets declare concerning him Therefore certain men of the seven Heresies among that people of the Jews which we have before written of in our Commentaries asked him which is the gate of Jesus And he said that That Jesus was the Saviour Some of them believed that Jesus was the Christ but the forementioned Sects believed neither the Resurrection nor that he was to come to reward every man according to his works But as many as believed believed by the means of James Therefore many of the chief men believing there was a commotion among the Jews and Scribes and Pharisees who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him we beseech thee restrain the people for they are in an errour concerning Jesus supposing him to be the Christ we entreat thee perswade all those that come together at the day of the passover that they may think aright concerning Jesus For we all put our confidence in thee and we and
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
peace concord and love Let thus much be here profitably placed concerning the affection of these blessed persons towards those of the brethren that fell upon account of the inhumane and merciless disposition of those who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep MOreover the same Epistle of the forementioned Martyrs contains also another relation worthy to be remembred which for the information of the Readers we will very willingly insert Thus it is For when Alcibiades one of the Martyrs who led an austere course of life and in the foregoing part of his life hitherto had fed on nothing at all but onely made use of bread and water attempted to lead the same course of life during his imprisonment it was revealed to Attalus after the first combat which he finished in the Amphitheatre that Alcibiades did not well in his not making use of Gods creatures and leaving an example of scandall to others But Alcibiades submitted fed on all meats afterwards promiscuously and gave God thanks For they were not destitute of the grace of God but the holy Spirit was their directour These things were after this manner Now when Montanus Alcibiades and Theodotus began then first of all to be lookt upon in the opinion of most men as Prophets for very many miracles of divine grace at that time wrought in many Churches made most men believe that they also were Prophets and when there arose a dissention concerning these foresaid persons The brethren that were in Gallia did again subjoyn their private opinion also concerning these men which was Religious and most Orthodox and annexed several Epistles of those Martyrs that had ended their lives amongst them which being yet in bonds they wrote to the brethren in Asia and Phrygia and also to Eleutherus then the Bishop of Rome being Embassadours for the peace of the Church CHAP. IV. How the Martyrs by their Epistle recommended Irenaeus BUt the same Martyrs recommended Irenaeus who at that time was a Presbyter of the Church at Lyons to the forementioned Bishop of Rome giving the man a very good testimony as their own words doe manifest which are these We pray that you may in all things and always rejoyce in God Father Eleutherus we have entreated Irenaeus our brother and companion to bring you these letters and we beseech you that you would have him recommended being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness we would chiefly have recommended him as being Presbyter of the Church which degree he is of What need we recount the Catalogue of the Martyrs in the foresaid Epistle some whereof were perfected by being beheaded others were cast for food to the wild beasts and others again dyed in prison Or what need we reckon up the number of the confessours which till that time survived For he that is desirous may easily and fully know all these things by taking into his hands that Epistle which as I said is inserted entire into our collection of the Martyrs And such were the things that happened in Antoninus's time CHAP. V. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. REport says that when M. Aurelius Caesar brother to this Emperour had drawn up his men in Battalia in order to a fight against the Germans and Sarmatians his army was brought into so great a streight by reason of thirst that he knew not what course to take and that the Souldiers of the Legion of Melitina so it was called which Legion upon account of their faith has continued from that time hitherto kneeling down upon the ground whilst the Army was setting in aray against the enemy according to our usual custom in prayer betook themselves to the making supplications to God Which sight seeming very strange to their Adversaries report says that there soon after followed another thing much more wonderfull ta wit both a terrible Lightning which put the Enemy to flight and destroyed them and also a great shower of rain which fell upon that Army who had prayed to God and refreshed it when all the men in it were just ready to perish with thirst Which story is related both by those Writers who are wholly estranged from our Religion whose care it was to commit to writing matters done in those times and 't is also set forth by our own writers But the Heathen Historians because they are alienated from the Faith have mentioned the wonder indeed but confess not that it was done by the prayers of those of our Religion But our men in that they are lovers of Truth have delivered what was done in a plain and ingenuous manner Amongst which number is Apollinaris who says from that time that Legion which by prayer had wrought that miracle had a name given it by the Emperour accommodate to what was done being called in the Roman tongue Fulminea Tertullian also is a witness of this matter worthy to be credited who dedicated to the Roman Senate an Apologie for our faith which we have before made mention of wherein he confirms this story by a greater and more manifest demonstration Thus therefore he writes saying that the Letters of the most intelligent Emperour Marcus were extant in his time wherein he attests that his Army in Germany being ready to perish for want of water was preserved by the Christians prayers He says moreover that this Emperour threatned those with death who attempted to accuse them of our Religion To which the forementioned Writer adds these words also What-manner of Laws therefore are these which the impious unjust and cruel persons bring against us such Laws as Vespasian did not observe although he had conquered the Jews which Trajan in part disanulled forbidding that the Christians should be sought for which neither Adrian although an inquisitive searcher into all things that were curious nor he who was surnamed Pius did make authentick But let every one determine concerning these things according to his own pleasure we will proceed upon the Series of the subsequent parts of our History Pothinus therefore having finished his life together with those that suffered Martyrdom in Gallia when he was ninety years old compleat Irenaeus succeeded in the Bishoprick of Lyons which See Pothinus presided over This Irenaeus was we understand an auditour of Polycarps in his younger years This person setting down in his third book against Heresies the succession of the Bishops of Rome closes his Catalogue with Eleutherus whose times and actions we now make our researches into because in his time he compiled that elaborate work he writes thus CHAP. VI. A Catalogue of those who were Bishops of Rome THe blessed Apostles therefore having founded and built the Church delivered the
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
those who had been instructed by him became Martyrs THe first of them was the aforementioned Plutarchus whom when he was led to Execution he of whom the discourse is accompanied to the last hour of his life and again wanted little of being kill'd by the men of his own City as seeming the cause of Plutarchus's death But then also the providence of God preserv'd him Next to Plutarch the second of Origen's disciples that was a Martyr was Serenus Who by fire gave a triall of the faith which he had receiv'd Heraclides was made the third Martyr of the same School The fourth after him was Heron. Both which persons were beheaded the former of them while he was yet learning the Principles of Christianity the latter when he was newly Baptiz'd Besides these another Serenus different from the former is declared the fifth Champion of Piety who came out of this School Who 't is reported was punish'd with the loss of his head after a most patient sufferance of many Torments And of women Heraïs who as yet was learning the Principles of Christianity did as he himself somewhere says depart this life having received Baptism by fire CHAP. V. Concerning Potamiaena LEt Basilides be reckoned the seventh among these who lead the most renown'd Potamiaena to Execution concerning which woman even yet there is a famous report amongst the inhabitants of those Countries for that she combated many times with her lovers in defence of the chastity and virginity of her body for which she was famous for besides the vigour of her mind there flourisht in her a comliness of body who having suffer'd many things for her faith in Christ at last after grievous Torments and horrible to be related was together with her mother Marcella consumed by fire Moreover they say that the Judge whose name was Aquila after he had inflicted grievous stripes upon every part of her body threatned at last he would deliver her to the Gladiatours to abuse her body But she having considered of the matter some short time being asked what her determination was return'd they say such an answer as thereby she seem'd to speak some thing which was accounted impious amongst them Forthwith therefore she receiv'd the definitive sentence of the Judge and Basilides one of the Military Apparitors took and lead her to Execution but when the multitude endeavour'd to molest and reproach her with obscene words he prohibited them thrusting away them who reproach'd her shewing much commiseration and humanity towards her She taking in good part the mans commiseration shown towards her exhorts him to be of good courage for when she was gone hence she would entreat her Lord for him and within a little while she would make him a requital for what he had done for her When she had spoken these things they say she valiantly underwent death hot scalding pitch being leisurely and by little and little poured upon all the several members of her body from the sole of the foot to the crown of the head such was the combat fought by this famous virgin But not long after Basilides upon some occasion being desir'd by his fellow-soldiers to swear avouch'd t was not lawfull for him to swear at all for he was a Christian and he openly confess'd it at first they thought he onely spake in jest but when he constantly maintain'd it he is brought before the Judge and after he had made profession of his stedfastness before him he was put into bonds And when some of the brethren in the Lord came to him asking him what was the cause of this sudden and unexpected change he is reported to have said that Potamiaena three days after her Martyrdom stood by him in the night put a crown about his head and said she had entreated the Lord for him and had obtain'd her request And within a little while the Lord would take him upto himself After these things the brethren imparted to him the Seal of the Lord and the day after being famous for his testimony of the Lord he was beheaded they relate that many more throughout Alexandria came thick at that time to the doctrine of Christ to wit such as Potamiaena had appear'd to in their sleep and invited them to be converted to the Gospel But for these things let thus much suffice CHAP. VI. Concerning Clemens Alexandrinus CLemens who succeeded Pantaenus was Master of the Catechetick School at Alexandria till this time So that Origen when he was a boy was one of his Scholars Moreover this Clemens committing to writing the subject of that work of his entitled Stromateis in his first Volume explains the series of times and determines his computation at the death of Commodus So that it is plain those books were elaborated by him in the Reign of Severus the History of whose times this book of ours contains CHAP. VII Concerning Judas the Writer AT this time also liv'd Judas another Writer who commented upon the Seventy Weeks in Daniel and puts an end to his computation of the times at the tenth year of Severus's Reign His Opinion was that even at that time the coming of Antichrist which was so much talk'd of drew nigh So great a disturbance did the raising of the Persecution then against us cause in many mens minds CHAP. VIII Concerning the bold Act of Origen AT this time while Origen perform'd the Office of Chatechizing at Alexandria an act of an unripe and youthfull mind was committed by him but which withall contain'd a most manifest token of Continence and true faith for he taking these words some Eunuchs there are which have made themselves Eumuchs for the Kingdom of Heaven's sake in the more simple meaning unadvisedly like one of his juvenile years thinking it both his duty to fulfill our Saviours words and also considering that during his youthfull years he was to converse not onely with men but women about the things which appertain to God that he might exclude the Infidels from all suspition of obscene slanders his mind was full bent to perform really our Saviour's words taking great care that it might escape the knowledge of many of his familiars but 't was impossible for him although he was desirous to conceal such a fact But when Demetrius understood it as being then Governour of the Church there he both greatly admires him for his boldness and also having commended his alacrity of mind and sincerity of faith forthwith encourages and excites him to a more diligent imployment about the duty of Catechizing for such at this time was Demetrius's opinion of this act but no long time after when he saw Origen doe well and that he was famous and well reported of by all men being affected with the frailties of Mankind he endeavoured by letters sent to all the Bishops in the world to describe what was done as a most absurd action For the Bishops of Caesarea
some of whom suffered the same tortures in their feet and eyes with the forementioned persons but others of them under-went more acute and horrid torments in the sides of their bodies One of which number as to her Sex a woman but a person of a masculine and couragious temper of mind unable to endure the menaces of ravishment having uttered some expressions against the Tyrant because he committed the Government of Provinces to such cruel Judges was first scourged then being hung up a great heighth on an Engin of wood she was tortured in the sides of her body But when the officers appointed for that purpose did by the Judges order apply their tortures to her with a most continued and exquisite vehemency another woman who like the former had taken upon her the vow of virginity as to the composure of her body she was indeed no very taking object and her aspect was despicable but she was endowed with a couragious temper of mind and was corroborated with a valour above her Sex and far excelled those Championesses amongst the Grecians so much famed for their freedom in speaking being unable to endure the sight of those merciless cruel and inhumane practises cried out with a loud voice to the Judge out of the midst of the crowd How long will you thus unmercifully torture my Sister The Judge highly exasperated by that expression forthwith gave command the woman should be laid hold on She was then haled forth before him and having assumed to herself our Saviours venerable appellation first she was sollicited by kind words to offer sacrifice which when she refused to do they drew her by force before the Altar But she behaving her self like her self retained her former alacrity of mind with an intrepid and undaunted foot trampled upon the Altar and overturned that together with what lay upon it Upon which account the Judge enraged like a Savage beast first gave order that she should suffer more and greater tortures in her sides than any one had before undergone for he seemed in a manner desirous to gorge himself with her raw flesh But when his rage was satiated he ordered they should both namely this last with her whom she called sister be fastned together and condemned them to be burnt to death the former of these persons 't is said was born in the Country of the Gazites you must understand that the other well known to most men by the name of Valentina had her original extract at Caesarea But with what expressions can I deservedly set forth that Martyrdom which followed immediately hereupon wherewith the thrice-blessed Paul was adorned This person having had sentence of death pronounced against him at that very interim these Virgins were condemned when he was to be put to death entreated the Executioner who stood ready to cut off his head to allow him a short space of time Having obtained his request with a clear and audible voice he first prayed for all those who were professours of the Christian Religion beseeching God that he would be reconciled to them and quickly bestow on them liberty and security then he supplicated for the Jews access to God by the faith of Christ after this he proceeded in an orderly method putting up the same petitions even for the Samaritans and besought God for the Heathens that they now entangled in errour and an ignorance of God might arrive to an acknowledgment of him and undertake the profession of the true Religion neither did he in his petitions omit to mention the promiscuous crowd that surrounded him After all these O the great and ineffable patience and mildness of his mind he besought the supream God for the very Judge by whom he had been condemned to die for the Emperours and also for the Executioner who stood ready to strike off his head both in the hearing of him himself and of all those also that were present beseeching God that the sin they committed by taking away his life might not be imputed to them Having with a loud voice made these petitions and melted almost all that were present into compassion and tears because he was unjustly put to death nevertheless he made himself ready and yielding his naked neck to be cut asunder by the sword he was crowned with divine Martyrdom on the twenty fifth day of the month Panemus that is before the eighth of the Calends of August Such was the exit of these Martyrs Not long after an hundred and thirty Champions of the same country to wit Egypt admirable for their confession of Christ having by Maximinus's order undergone the same calamitous tortures in their eyes and feet with those formerly mentioned who suffered in Egypt were condemned and sent away part of them to the forementioned Mines in Palestine and part to those in the Province of Cilicia CHAP. IX That the Persecution was afresh renewed and concerning Antoninus Zebina Germanus and other Martyrs NOw after such Valiant Exploits as these performed by Christ's noble Martyrs when the flame of Persecution was somewhat abated and as it were extinguished by their sacred bloud when those in Thebaïs condemned for their confession of Christ to labour in the Mines there were permitted to enjoy rest and liberty and when we hoped to see some few calme and serene days then did He who had gotten the power of persecuting reassume his rage against the Christians upon what account or by what impulse I know not For on a sudden Maximinus's Edicts against us were sent to all places throughout every Province and the Presidents and Prefect of the Praetorium by injunctions Letters and Publick Orders excited the Curators in every City the Magistrates and Tabularii to put in Execution the Imperial Edict which contained an Order that the decayed Idol-Temples should with all diligence be repaired that all persons men women servants and young children should be compelled to do sacrifice and by all means imaginable forced to eat part of the flesh which had been offered that the provisions exposed to sale in the Markets should be defiled with such things as had been sacrificed and that some should be ordered to sit and watch before the Publick Baths to the end they might pollute such as came to cleanse themselves therein with the execrable sacrifices Whilst these things were after this manner put in execution the anxieties of the Christians as it was likely were renewed and increased yea the Gentiles that were unbelievers look't upon what was done to be intollerable and condemned these barbarities as absurd and too outragious for even to them such actions seemed abominable and odious When therefore such a fierce storm of persecution was impendent on all persons every where the divine power of our Saviour did again infuse so great a courage and confidence into his Champions that when no body induced or urged them to it they contemned these high menaces of their Adversaries Wherefore three believers
world which reaches from the rising Sun to the utmost Western Regions together with the Provinces that lie round about as well towards the North as the South Men therefore were now secure from all fear of them who formerly had oppressed them and celebrated splendid and solemn days of Festivity All things seemed to abound with fulness of light and they who heretofore beheld each other with dejectedness and sorrow then lookt upon each other with smiling countenances and chearful eyes In Dances also and Songs in every City and in the Fields they first of all glorified God the King of Kings for thus they were instructed to do and in the next place the pious Emperour together with his children which were beloved of God There was an oblivion of past afflictions no remembrance of any impiety but only an enjoyment of the present good things and expectations of more in future In all places the Edicts of the Victorious Emperour full of kindness and clemency and his Laws containing manifest tokens of his great bounty and true piety were proclaimed All Tyranny therefore being thus extirpated the Empire which did by right belong to Constantine and his Sons was preserved firm and secure from envie Who after they had cleansed the world from the impiety of their Predecessours being sensible of those great benefits which had been procured for them by God did by a most apparent and convincing testimony of their deeds declare to all men their love of vertue and of the Deity and also their piety and gratitude towards God The End by God's Assistance of the Tenth Book of Eusebius Pamphilus's Ecclesiastical History THE ECCLESIASTICAL HISTORY OF Socrates Scholasticus Translated out of the GREEK according to the Edition set forth by VALESIUS and Printed at PARIS in the Year 1668. Together with VALESIUS'S Annotations on the said Historian which are also done into ENGLISH and set at their proper places in the Margin Hereunto also is annexed an account of the Life and Writings of the foresaid Historian Collected by VALESIUS and Translated into ENGLISH HINC LUCEM ET POCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1680. VALESIUS'S PREFACE To the Studious READERS AFter Eusebius Bishop of Caesarea whom we may deservedly Stile the Father of Ecclesiastick History many inflamed with a Pious Emulation undertook to Treat of the same Subject But Socrates Sozomen and Theodoret are in the Judgment of all Antiquity far more famous than all the other Writers who beginning from those times wherein Eusebius concluded his Ecclesiastick History brought their work down to the Times of Theodosius Junior And at first I was resolved to have published these three Writers together that as they had prosecuted one and the same Subject in their Writings so they might have also been comprehended and read in one and the same Volume But in regard this would hereby have been too large a Volume therefore I was forced to defer the Edition of Theodoret to another time To which I will add Evagrius Epiphaniensis's Ecclesiastick History as also the Excerptions of Philostorgius and Theodorus Lector that the Studious may in future read over the whole body of Ecclesiastick History publisht and explained by our Labour In the interim you have here Reader joyned together in this Volume Socrates and Sozomen Concerning what I have done about the Edition of these Authours take this account in short Above Eight years since when by the Command and advice of the most Illustrious Prelates belonging to the Gallican Clergy I publisht the History of Eusebius Caesariensis I made it my business to perform three things most especially in that Edition For first having from all places procured those Manuscript-Copies that were most remarkable and eminent I amended and differenced those passages which in the former Editions had been corrupted and disguised Secondly in regard the former Translatours had either by reason of their want of Manuscript-Copies or on some other account erred in many places that their Versions might not induce the Readers into mistakes I my self have Elaborated a new Translation with which the Studious will I hope be in future content Lastly I have added Annotations that I might therein both give an account of mine Amendments and also explain and illustrate all the more obscure and difficult places And this Edition being candidly received by all is now in the hands of the Learned Therefore what I then by the Divine Assistance performed in the History of Eusebius Caesariensis the same I have attempted now to do in the History of Socrates and Sozomen by the Command and advice of the same Prelates I mentioned For that I may in the first place speak concerning Socrates who first betook himself to write I have amended his History by the help and assistance of three Manuscript-Copies to wit the Sfortian the Florentine and the Allatian The Sfortian-Manuscript which is the best and ancientest is at this time kept in the Vatican Library This Copy the Learned Lucas Holstenius had sometime since in favour to the most illustrious Carolus Monchallus Arch-Bishop of Tolouse compared with the Geneva Edition and had transmitted the various readings together with the Emendations of Philostorgius transcribed from the Scoriacensian M. S. to the same Prelate at such time as the Gallican Clergy had committed to him the care of setting forth a new Edition of the Ancient Ecclesiastick History so the said Holstenius informs us in his Epistle to Peter Possinus a Divine of the Order of the Jesuites But afterwards when by the entreaty of the same Arch-Bishop of Tolouse who understood that by reason of his too much other business he could not be at leisure to take care of this Edition the Gallican Clergy had injoyned me that Province the same Holstenius sent me the various readings of the fore mentioned Sfortian-Manuscript written out with his own hand at the margin of the Geneva Edition together with those amendments of Philostorgius and had sent me more had a longer life been granted him For a little before his death he sent me some dissertations concerning certain passages in the Nicene and Chalcedon Councills and concerning Synesius's Episcopate Which dissertations shall God willing be published by us in the third Tome of our Ecclesiastick History that the Learned part of the world may be no longer defrauded of that most Accomplished Persons Labours The Florentine-Manuscript follows transcribed about five hundred years since which is now kept at Florence in Saint Laurence's Library The discovery and use of this Manuscript I owe to Emericus Bigotius a most skilfull searcher into Old Libraries by whose diligence it is contrived that we sitting still and idle here enjoy the riches and treasures of many and most remote Libraries For at his entreaty Michael Erminius a Senatour of Florence compared that Copy with the Geneva-Edition and transmitted the various readings thereof to me upon which account I do profess my self much oblieged to both
Epistles of Prelates the Acts of Synods and the Books of Ecclesiastick Writers agreeable to their authority he composed his History And whereas in the first Edition of his Work having therein followed Rufinus he had placed the Synod of Tyre and the banishment of Athanasius into the Gallia's in the Reign of Constantius Augustus upon reading of Athanasius's Books afterwards he perceived his Errour Wherefore he was necessitated to set forth a new Edition of his History wherein he both mended the mistake I have mentioned and also made an addition of some other things which were wanting in the former Edition as he himself attests at the beginning of his Second Book Whence it appears how highly we ought to value Socrates's History to which the Writer himself put his last hand In the composure of his History Socrates has made use of a plain and mean Stile which was done by him on set purpose that he might the easier be understood by all persons as himself attests at the beginning of his First and Third Book For he lookt upon that Sublime and Eloquent manner of expression to be more agreeable for Panegyrick-Orations than an History of Ecclesiastick affairs Moreover he has dedicated his History to one Theodorus whom in the beginning of his Second Book he Stiles a sacred man of God which is the same appellation our Eusebius gives to Paulinus Bishop of Tyre at the beginning of his Tenth Book But who this Theodorus was it is to me unknown For I cannot believe it was Theodorus Bishop of Mopsuestia in regard Socrates wrote his History after the death of Theodorus Mopsuestenus But it is now time for us to inquire concerning his Sect and Religion as we promised at the beginning Baronius in his Annalls and Philippus Labbaeus in his Book De Scriptoribus Ecclesiasticis do affirm that our Socrates was by Sect a Novatian The same was Nicephorus's opinion before it was theirs who in the Proeme to his Ecclesiastical History says thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That Socrates surnamed Catharus but as to his mind he was not pure Which words are not so to be understood as if Socrates were Surnamed Catharus but that it might be shown he was a Novatian For the Novatians termed themselves Cathari as we are informed from the Eighth Canon of the Nicene Councill The same Nicephorus in his 11 th Book and Chap. 14. writes thus concerning Socrates Socrates who in this place plainly shews himself not to be a detester of the Novatian Principles relates that these things were told him by a certain old man c. Now why our Socrates was by many accounted a Novatian the reasons are not few nor trivial For first he carefully Records the Series of the Novatian-Bishops who Presided over their Church at Constantinople from the times of Constantine and also remarks the Consulates wherein every one of them departed out of this life Secondly he highly extols them all especially Agerius Sisinius Chrysanthus and Paulus By whose prayers as he relates a certain miracle was wrought at Constantinople Lastly he prosecutes all matters belonging to the Novatian Sect with so great a care and diligence that he may seem to have been addicted to this Sect. But should any one examine these particulars with a greater accuracy he will find nothing in them that may evince our Socrates to have been a Novatian For with the like diligence he enumerates the Arian-Bishops who governed their Church at Constantinople and yet it is not said he was an Arian With no less carefulness also has he related all things that hapned to the Arians Eunomians and Macedonians at Constantinople than he has Recorded what befell the Novatians The reason hereof he himself has given in Chap. 24. of his Fifth Book Where he says it was his design to Record those things most especially which hapned at Constantinople both because he himself lived in that City wherein he had been born and educated and also in regard the affairs transacted there were more eminent and worthier to be Recorded But should any one object that the Arian-Bishops are not extolled by Socrates at the same rate that the Novatian-Bishops are the answer hereto is easie For the Arian-Bishops who then lived at Constantinople were far inferiour to the Novatian-Bishops For the Church of these Hereticks did in those times abound with many and those eminent Prelates which Sozomen also confirms by his testimony who Records their Elogues exactly like those given them by our Socrates Wherefore it must either be said that Sozomen was also a Novatian or else our Socrates must be discharged from that calumny But 't is manifest Sozomen was not a Novatian For to omit Theodorus Lector's testimony who in his Epistle prefixt before his Tripertite-History Stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most blessed person he himself in his 9 th book relates that he was present at a publick procession celebrated at Constantinople in honour of fourty Martyrs at such time as Proclus Presided over the Church of that City Whence 't is manifestly concluded that Sozomen was a person of the Catholick Communion in regard he was present at the publick prayers together with the Catholicks I confess indeed that our Socrates does frequently favour the Novatians for instance when he recounts the Ringleader of the Novatian-Heresie amongst the number of the Martyrs when he affirms that the Novatians were joyned to the Catholicks in the ties of a most intimate friendship and love and that they prayed together with them in the Church of God and lastly when he commends Sisinius's Oration which he made against this saying of Saint Crysostom Although thou hast repented a thousand times approach But 't is one thing to favour the Novatians another to be a Novatian Our Socrates might indeed be a favourer of the Novatians either because he was engaged in a friendship and familiarity with them or in regard he approved of their discipline and abstinence For as far as we can Collect from his Books he was something severe But I can hardly perswade my self that he was a Novatian especially when as I seem to have found the contrary from some places which occur in his History For first in Chap. 38. of his Second Book he frequently calls the Catholicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those of the Church and opposes them to the Novatians Therefore he acknowledges that the Novatians were without the Church Which he would certainly never have done had he embraced that Heresie Besides in the 20. and 23. Chapters of his Fifth Book he reckons the Novatians amongst the Hereticks to wit amongst the Arians Macedonians and Eunomians Lastly from Chap. 19. of the same Book it may be apparently concluded that Socrates was not a Novatian For first he always calls the Church simply and absolutely the Catholick-Church opposing it to the Churches of other Sects concerning which he treats in the following Chapters to wit of the Arians Novatians and Eunomians
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
of ill-gotten money was in a short time mightily enriched For that Law was put in execution not only where the Emperour was present but in those places also to which he came not At the same time also the Pagans made incursions upon the professours of Christianity and there was a great conflux of such as termed themselves Philosophers Moreover they constituted certain detestable Rites in so much that they sacrificed young children as well males as females inspected their entrails and tasted of their flesh And these were their practises both in other Cities and also at Athens and Alexandria At which City likewise they framed a calumnious accusation against Athanasius the Bishop acquainting the Emperour that he would destroy that City and all Egypt and therefore that it was requisite he should be driven from that City The Prefect also of Alexandria according to the Emperours command made an attempt against him CHAP. XIV Concerning Athanasius's Flight BUt he Fled again saying these words to his intimate acquaintance Friends let us recede a little while for 't is a small cloud which will soon vanish Having spoken these words with all possible celerity he went aboard of a ship and passing over the Nile fled into Egypt They who endeavoured to apprehend him made a close pursuit after him When he understood that his pursuers were not far behind those that accompanied him perswaded him to fly into the wilderness again But by making use of prudent advice he escaped those that pursued him For he perswaded his followers to turn back and meet the pursuers which was done with all possible speed When therefore they who a little before fled approacht the pursuers the persons who sought for Athanasius ask't his followers nothing but this whether they had seen Athanasius They gave them notice that he was not far off and said that if they made hast they would soon apprehend him Being after this manner imposed upon they pursued him very hotly but in vain Athanasius having made his escape came privately to Alexandria and absconded there till such time as the Persecution ceased Such were the miseries which befell the Bishop of Alexandria after his frequent persecutions and troubles occasioned partly by the Christians and partly by the Heathens Moreover the Presidents of Provinces supposing the Emperours superstition to be a fair opportunity of increasing their private gain treated the Christians very ill beyond what the Imperial Order commissioned them to do one while exacting greater sums of money from them than they ought to have done at other times inflicting on them corporal punishments These things the Emperour was sensible of but connived at them And to the Christians making their addresses to him upon this account his answer was 'T is your duty when you are afflicted to bear it patiently for this is the command of your God CHAP. XV. Concerning those who in the Reign of Julianus suffered Martyrdom at Merus a City of Phrygia AT the City Merus Amachius President of the Province of Phrygia gave order for the opening of the Temple there and commanded it should be cleansed from the filth heapt up therein by length of time and that the images in it should be polished and trim'd up This fact did sorely trouble the Christians One Macedonius Thcodulus and Tatianus out of their zeal to the Christian Religion were unable to bear that indignity But having acquired a warmth and fervency of affection towards Vertue they rushed into the Temple by night and brake the images in pieces The Governour highly incensed at what was done resolved to destroy many in that City who were guiltless whereupon the authours of this Fact rendred themselves on their own accord And chose rather to die themselves in defence of the Truth than to see others put to death in their stead The Governour having seized these persons ordered them to expiate the crime they had committed by sacrificing Upon their refusal to do that he threatned them with punishment But being persons endowed with a great courage of mind they disregarded his menaces and shewed themselves prepared to undergoe any sufferings whatever And chose to die rather than be polluted by sacrificing When therefore he had made these men undergoe all manner of tortures at last he gave order they should be laid on Grid-irons under which he commanded fire to be put and so destroyed them At which time they gave the highest and most Heroick demonstration of their sortitude by these words of theirs to the President Amachius if you desire to eat broyled flesh turn us on the other side least we should seem half broyled to your tast After this manner these persons ended their lives CHAP. XVI How when the Emperour prohibited the Christians from being educated in the Grecian Literature the two Apollinaris's betook themselves to writing of Books BUt that Imperial Law which prohibited the Christians from being educated in the Grecian Literature made the two above mentioned Apollinaris's far more eminent than they had been before For whereas both of them were persons well skilled in humane Learning the father in Grammar the son in Rhetorick they shewed themselves very usefull to the Christians at that juncture of time For the father being an exquisite Grammarian composed a Grammar agreeable to the form of the Christian Religion he also turned the Books of Moses into that termed Heroick verse And likewise paraphrased upon all the Historical Books of the Old Testament putting them partly into Dactylick Verse and partly reducing them into the form of Dramatick Tragedy He designedly made use of all sorts of Verse that no mode of expression peculiar to the Grecian Language might be unknown or un-heard-of amongst the Christians But the Younger Apollinaris a person provided with a good stock of Eloquence explained the Gospels and Apostolick writings by way of Dialogue as Plato amongst the Grecians had done Having rendred themselves usefull after this manner to the Christian Religion by their own Labours they vanquished the Emperours subtlety But Divine Providence was more prevalent and powerfull than either these persons industry or the Emperours attempt For that Law quickly became extinct together with the Emperour who made it as we will manifest in the procedure of our History And these mens Works are reputed no otherwise than if they had never been written But some one will perhaps make this formidable objection against us How can you affirm these things to have been effected by Divine Providence For it is indeed evident that the Emperours sudden death proved very advantagious to the Christian Religion But certainly the rejecting of the Christian writings composed by the two Apollinaris's and the Christians beginning again to be cultivated with an education in the Grecian Literature can in no wise be of advantage to Christianity For the Grecian Literature in regard it asserts Polytheism is very pernicious To this objection we will according to our ability make such
Religion he would have spoken against him all that hath been said by Christians and as 't is very likely being a Sophista would have enlarged upon that subject For whilst Constantius was living he wrote Encomiums upon him but after his death he loaded him with reproaches and abusive accusations Wherefore had Porphyrius been an Emperour he had undoubtedly preferred his books before Julian's and had Julianus been a Sophista he would have termed him an ill Sophista as he does Ecebolius in his Epitaph upon Julian Since therefore he as being of the same Religion with the Emperour as a Sophista and as the Emperour's friend has related what he thought good we according to our ability will answer what he has written In the first place therefore he says that the Emperour undertook those Books when Winter had lengthened the nights This term to undertake or attempt imports that he made it wholly his business to write a discommendation as the Sophistae usually do when they instruct young men in the rudiments of their Art For he had been acquainted with those Books long before but then he made his attempts against them And having spent a great deal of time in a tedious contest he did not oppose them as Libanius says with solid arguments but for want of truth betook himself to Jests and Drollery whereof he was a great admirer by which means he derided what is firmly established in those Books For whosoever undertakes a Contest against another does usually belie him against whom he manages the dispute one while by perverting the truth at another by concealing it And he that has a Pique against another as an adversary endeavours not only to act but to speak against him in all things and delights to turn the faults that are in himself upon him with whom he is at variance That Julianus and Porphyrius whom Libanius calls The Tyrian Old man did both of them take great delight in scoffing is evident from their own Books For Porphyrius in the Books he wrote concerning Philosophick History has made the Life of Socrates a ridicle who was the eminentest of the Philosophers and has left such passages upon Record concerning him as neither Melitus nor Anytus Socrates's Accusers would have attempted to say Concerning Socrates I say a person admired amongst the Grecians for his modesty Justice and other Virtues Whom Plato the most admirable Philosopher among them Xenophon and the whole company of Philosophers not only honour as a person beloved by God but also repute him to have been endowed with a wisdom more than humane And Julianus imitating his Father has discovered the distemper of his own mind in the Book he entitled The Caesars wherein he has discommended all the Emperours his predecessours not sparing even Marcus the Philosopher That both of them therefore took great delight in Scoffs and Taunts their own writings do sufficiently declare Nor need I many or solid arguments but this is sufficient to represent the humour and disposition of them both This Character I give of them grounding my conjecture concernning their disposition upon the works of each of them But what Gregorius Nazianzenus has said concerning Julianus you may hear delivered in his own words For in His second Oration against the Gentiles he says thus Experience and his assuming the Imperial Dignity and Authority evidenced these things to others But to me they were in a manner apparently manifest long before at such time as I was conversant with him at Athens For he came thither immediately after the innovations attempted by his Brother having requested this of the Emperour The design of this his journey was twofold the one was more honourable namely to see Greece and the Schools there the other was kept secret known but to a very few to wit that he might consult the Sacrificers and Impostours there concerning his own affairs for his impiety was not yet in possession of confidence and liberty At that time therefore I well remember I was no bad Divine concerning this person although I pretend not to be one of their number who are well versed in the knowledge and use of these predictions But the unevenness and inconstancy of his disposition and the incredible extravagancy of his mind made me a Prophet if he be the best Prophet who gives the truest conjecture For 't was my opinion that no good could be portended by an instable neck by shoulders which sometimes he brandished at others represt by wandring and rowling eyes a furious countenance feet unsteady and stumbling a nose breathing forth reproach and contempt ridiculous cuttings of faces signifying the same thing immoderate and excessively loud laughter noddings and then denials by his countenance without any reason a voice represt and cut off by his breath immethodicall and indiscreet questions answers no whit better then these crowding one after another inconstant to themselves nor yet proceeding in a Learned Order What need I give a particular description of every thing Before his Actions I saw he would be the same that I have sinoe found him to be by his Actions And were some of those persons here who were then present and heard me they would be easily induced to attest this To whom when I saw these things I forthwith spake these words How great a mischief to its self does the Roman Empire breed up When I had uttered these words I prayed to God that I might be a false Prophet For that was better than that the world should be filled with such horrid mischiefs and that such a monster should appear the like to which had never been seen before although many deluges are recorded many devastations by fire many earthquakes and chasms and moreover many monstrous and inhumane men and beasts that were prodigious and compounded of several kinds of which Nature produced new forms Upon this account he ended his life in a manner answerable to his madness This Character Gregorius has given us concerning Julianus Moreover that in those many Books in the compiling whereof they imployed themselves they have attempted to violate the truth by perverting some passages of the sacred Scriptures by making insertions in other some and by explaining all things agreeable to their own design many persons have demonstrated in their answers to them who have also overturned and confuted their Fallacies But above all other Ecclesiastick Writers Origen who lived long before Julianus's times by raising objections against himself from such passages in the sacred Scripture as seemed to disturb the Readers and after that by clearing of them has put a stop to the fallacious cavills and verbose niceties of ill-affected persons Which works of his had Julianus and Porphyrius perused carefully and given them a candid reception undoubtedly they would have turned their discourses to some other subject and would not have applied their minds to the writing of fallacies stuft with impiety and
Marinus sate Bishop not long For under him the Arian Sect was divided into two parties as we shall declare hereafter Wherefore they sent for Dorotheus out of Antioch in Syria and constituted him their Bishop In the interim the Emperour proceeded to a War against Maximus and left his Son Arcadius Augustus at Constantinople Arriving at Thessalonica he finds Valentinianus and those about him in great sadness and anxiety because out of necessity they had admitted the Tyrant to be Emperour as it were But Theodosius in outward appearance gave no indication of his mind in favour of either side For he neither rejected nor admitted Maximius's Embassy But he could not endure the sight of a Tyrannical Government over the Romans covered with the specious pretence of an Imperial name Having therefore Mustered his Military Forces he marcht to Millain For thither Maximus was already come CHAP. XIII Concerning the disturbance raised at Constantinople by the Arians ABout the same time that the Emperour was busied in the War the Arians in Constantinople raised a disturbance by this Artifice 'T is usual with men to frame stories of things they are ignorant of And if at any time they have gotten an occasion they spread greater Rumours concerning the things they have a mind to being always extreamly desirous of changes and alterations This was the case of Constantinople at that time For some framed and divulged one thing concerning the War which was waged at that great distance others another always presuming upon the worst event of affairs And when nothing of action had hapned in the War as if themselves had been Spectatours upon the very Spot they discoursed concerning things which they knew not to wit that the Tyrant had gotten a victory over the Emperours Army that thus many were slain on this side and so many on that and that the Emperour was just upon falling into the Tyrants hands Then the Arians at that time highly incensed for they were sorely vext because those that had been persecuted by them heretofore were now in possession of the Churches within the City began to enlarge the Reports But afterwards some of the stories that were told induced even the Coyners themselves of these false rumours to believe that the reports they had framed and divulged were not feigned but undoubtedly true For such persons as had taken them up upon here-say affirmed to the authours of these lies that the account of affairs was exactly agreeable to what they had heard from themselves Whereupon the Arians became emboldened brake out into an irrational violence threw fire into the Pallace of Nectarius the Bishop and burnt it This was done in Theodosius's second Consulate which he bore with Cynegius CHAP. XIV Concerning the Emperour Theodosius's Victory and the Tyrant's overthrow BUt whilest the Emperour was upon his March towards the Tyrant the Forces under Maximus's Command informed of the great Military preparations could not so much as resist an assault of the fame thereof but being put into a consternation bound the Tyrant and delivered him to the Emperour He was slain in the same Consulate on the twenty seventh of August But Andragathius he that slew Gratianus with his own hand after he understood that Maximus was routed cast himself into the adjacent River and was drowned Then both the Victorious Emperours made their Entry into Rome Honorius Theodosius's Son a child very young was with them For after Maximus was vanquished his Father sent for him from Constantinople They continued therefore at Rome celebrating their triumphal Festivals At which time Theodosius the Emperour shewed a signal instance of his goodness and clemency towards Symmachus a person that had been Consul For this Symmachus was the eminentest person of the Senate at Rome and was admired for his great skill in the Roman Literature There are now extant many orations of his written in the Latine tongue But in regard he had composed an Oration in praise of Maximus whilest he was alive and had spoken it to him in publick he was afterwards charged with the crime of high-treason Upon this account he was afraid of a capital punishment and took sanctuary in the Church But the Emperour had so great a Reverence for the Christian Religion that he not only highly honoured the Prelates of his own Faith but gave a gratious reception to the Novatians also who embraced the Homoöusian Creed Therefore that he might gratifie Leontius Bishop of the Novatian Church at Rome he pardoned Symmachus's crime Symmachus having his pardon granted him wrote an Apologetick to the Emperour Theodosius Thus this War which at the beginning seemed to threaten the Empire with great calamity was terminated by this sudden conclusion CHAP. XV. Concerning Flavianus of Antioch AT the same time these affairs were transacted at Antioch in Syria After the death of Paulinus the people who had been his followers had an aversion for Flavianus Upon which account they caused Evagrius to be ordained Bishop of their own party He having not long survived his Ordination no other person was afterwards constituted in his place which was effected by the diligence and endeavours of Flavianus Notwithstanding those that had an aversion for Flavianus in regard he had violated his Oath kept their assemblies apart by themselves But Flavianus left no stone unturned as the saying is that he might bring these persons also to own a subjection to him Which he effected soon after to wit when he had appeased the anger of Theophilus then Bishop of Alexandria by whose intercession Flavianus procured a reconciliation also with Damasus Bishop of Rome For both these Prelates had been incensed against Flavianus not only on account of his perjury but also in regard he had given an occasion of a separation amongst that people who had been brought to an agreement Theophilus therefore being pacified sent Isidorus a Presbyter and reconciled Damasus as yet offended telling him 't was very conducive for the effecting an union amongst the people to pass by the fault which Flavianus had committed Communion being after this manner restored to Flavianus the people of Antioch were within a small space of time reduced to a reconciliation Such was the conclusion of this affair at Antioch For the Arians in that city were ejected out of the Churches and had their meetings in the Suburbs thereof Moreover in this interim died Cyrillus Bishop of Jerusalem who was succeeded by Johannes CHAP. XVI Concerning the demolishment of the Idol Temples at Alexandria and concerning the Fight betwixt the Pagans and Christians which hapned on that account AT the very same time this disturbance also hapned at Alexandria By the solicitation of Theophilus the Bishop the Emperour issued forth an Order for the demolishment of the Heathen Temples at Alexandria and gave command that this Order should be put in execution by Theophilus's care Theophilus being thus empowered used his utmost endeavours in order to the
hands of the Roman Army HOnorius Augustus therefore being dead the Emperour Theodosius informed thereof conceals it and deceives the populace by feigning sometimes one thing at others another But he sends his Military Forces secretly to Salonae which is a City of Dalmatia to the end that if any Rebellion should happen in the Western parts a force to resist it might not be far off Having made provision after this manner before hand he then published the death of his Uncle But in the interim Johannes the chief of the Emperour's Notaries unable to bear the greatness of his own preferment seizes the Empire and sends an Embassage to the Emperour Theodosius requiring to be admitted Colleague in the Empire Theodosius imprisoned his Embassadours and dispatches away Ardaâ—urius Master of the Milice who had done excellent service in the Persian War He being arrived at Salonae sailed from thence to Aquileia and had ill success as he then thought but 't was afterwards demonstrated to be prosperous For an unlucky wind blew which drove him into the Tyrant's hands Who having taken Ardaburius hoped Theodosius would be necessitated to Elect and Proclaim him Emperour if he were desirous of preserving the life of his Master of the Milice And the Emperour when informed hereof was really in an Agony as was also the Army which had been sent against the Tyrant least Ardaburius should suffer any mischief from the Tyrant Moreover Aspar Ardaburius's Son when he understood that his Father was taken by the Tyrant and knew that many Myriads of Barbarians were come to the Tyrant's assistance knew not what course to take But the prayer of the Emperour beloved by God at that time prevailed again For an Angel of God in the habit of a Shepherd became a guide to Aspar and the forces with him and leads them through the Lake which lies near to Ravenna For in that City the Tyrant resided where he detained the Master of the Milice Prisoner No person was ever known to have passed through this Lake But God rendred that passable at that time which before had been impassable When therefore they had passed the waters of the Lake as if it had been over dry ground they found the gates of the City open and seized the Tyrant At which time the most pious Emperour gave a demonstration of his Religious affection towards God For whilest he was exhibiting the Cirque-Sports news was brought him that the Tyrant was destroyed Whereupon he speaks to the people Come said he if you please let us rather leave our Recreation and go into the Church and put up our thanksgivings to God in regard his hand hath destroyed the Tyrant These were his words and the Shows ceased immediately and were neglected and all persons went through the midst of the Cirque singing praises together with him with one consent of mind and voice and went into God's Church And the whole City became one congregation Being come into the place of prayer they continued there all day CHAP. XXIV That after the slaughter of Johannes the Tyrant Theodosius the Emperour proclaimed Valentinianus the Son of Constantius and of his Aunt Placidia Emperour of Rome MOreover after the Tyrant's death the Emperour Theodosius became very solicitous whom he should proclaim Emperour of the Western parts He had a Cosin-German very young by name Valentinianus the Son of his Aunt Placidia She was daughter to the Emperour Theodosius The Great and Sister to the two Augusti Arcadius and Honorius Valentinianus had a Father by name Constantius who having been proclaimed Emperour by Honorius and reigned with him a short time died soon after This Consin-German of his he created Caesar and sent him into the Western parts committing the chief management of affairs to his mother Placidia Moreover Theodosius himself hastned into Italy that he might both proclaim his Cosin-German Emperour and also by being present there himself instruct the Italians by his own prudent advice not easily to yield subjection to Tyrants Being gone as far as Thessalonica he was hindred from proceeding on his journey by a sickness Having therefore sent the Imperiall Diadem to his Cosin-German by Helion a person of the Senatorian Order he himself returned to the City Constantinople But I think this Narrative which I have given concerning these transactions to be sufficient CHAP. XXV Concerning Atticus's Government of the Churches and that he ordered Johannes's name to be written into the Dypticks of the Church and that he foreknew his own death IN the interim Atticus the Bishop in a wonderfull manner enlarged the affairs of the Church administring all things with a singular prudence and by his Sermons inciting the people to Virtue Perceiving that the Church was divided in regard the Johannitae held separate Assemblies he ordered that mention should be made of Johannes in the prayers according as it was usuall for other Bishops who were dead to be mentioned on which account he hoped many would return to the Church Moreover he was so liberall that he made provision not only for the poor of his own Churches but sent money also to the neighbouring Cities towards the relief and comfort of the necessitous For he sent three hundred Crowns to Calliopius a Presbyter of the Church of Nicaea to whom he wrote this Letter Atticus to Calliopius health in the Lord. I understand that in your City there are an infinite company of persons oppressed with hunger who stand in need of the compassion of pious men By terming them an infinite company I mean a multitude not an accurate and determinate number In regard therefore I have received a sum of money from him who with a liberall hand giveth to good Stewards and whereas it happens that some are oppressed with want to the end that those who have wherewithall might be tried but do not give to the indigent take dear friend these three hundred Crowns and bestow them as you shall think good But give them to those who are wholly ashamed to beg not to them that throughout their whole lives have declared their belly to be their trade Moreover when you give have no respect to any Sect or Religion whatever in this particular act mind this one thing only to feed the hungry but not to difference or distinguish those who embrace not our Religion After this manner Atticus took care even of the indigent that were at a distance from him Moreover he made it his business to extirpate the superstitions of some men For having one time received information that those who separated from the Novatianists on account of the Jewish passover had translated the body of Sabbatius from Rodes for he had been banished into that Island where he ended his life and buried it and did usually pray at his grave he sent some persons by night to whom he gave order to dig up Sabbatius's body and bury it in some other Sepulchre But the
And again at another Session Juvenalis and Maximus made an agreement and it seemed good that the Bishop of Antioch should have the two Phoenicia's and Arabia and the Bishop of Jerusalem the three Palestines Subject to his See And after an Interlocution of the Judges and Bishops they confirmed this agreement And at the ninth Session Theodoret's Cause was discussed Who had Anathematized Nestorius in these words Anathema to Nestorius and to him who denies the Holy Virgin Mary to be Theotocos and to him who divides the one Only-begotten Son into two Sons moreover I have subscribed to the definition of the Faith and to Leo's Epistle After an Interlocution therefore made by them all he recovered his own See In another Session Ibas's Cause was examined and those things were read which had been transacted and pronounced against him the Judges whereof were Photius Bishop of Tyre and Eustathius Bishop of Berytus And Sentence was deferred to the following Session At the Eleventh Convention when many of the Bishops had voted Ibas to be restored to his Bishoprick some Bishops opposed it and said that his Accusers were without and they requested that they might be ordered to come in Those things therefore were read which had been transacted against Ibas And when the Judges by an Interiocution had given order that the Acts at Ephesus against Ibas should be read the Bishops said that all things which had been done at the Second Ephesine Synod were void and null except only the ordination of Maximus Bishop of Antioch And they made a request to the Emperour concerning this matter that by a Law he would decree that nothing of those things which had been done at Ephesus after the First Synod over which Cyrillus of Blessed memory Prelate of Alexandria had presided should be valid And Ibas had his Bishoprick adjudged to him At another Action the Cause of Bassianus Bishop of Ephesus was discussed and 't was Decreed that as well he as Stephanus should be deposed and another Substituted in their room And at another Session the same thing was put to the Vote and confirmed In the Thirteenth Action the Cause between Eunomius Bishop of Nicomedia and Anastasius Bishop of Nicaea was inquired into who were at strife amongst themselves concerning their own Cities Moreover there was a Fourteenth Action wherein the Cause of Sabinianus the Bishop was examined And in fine it was determined that the Constantinopolitane See should have precedency immediately after that of Rome The End THE THIRD BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning Zeno's Empire and concerning his Life BUT Zeno after the death of his own Son was invested with the sole Administration of the Empire supposing as it were that he could not be possest of the Dominion of the whole world unless with an uncontroulable Liberty he might prosecute all manner of pleasures which occurred at his first entrance he yielded himself so wholly up to the attempts and allurements of Lusts that no filthy or flagitious Fact could put a restraint upon him but in such a manner he wallowed in the commission thereof that he thought it vile and mean to commit these things in darkness and obscurity but to perpetrate them openly and in the sight of all was in his judgment Royall and becoming only an Emperour But his Sentiments in this matter were ill and absolutely servile For an Emperour is not taken notice of for this because he Rules over others but on this account in regard in the first place he governeth and moderateth himself permitting nothing that is extravagant or ill to creep into himself But continues so impregnable against intemperance that he may seem to be a living Image of Virtues instructing his Subjects to an imitation of Himself But he who has prostituted himself to Pleasures by degrees is imprudently made the vilest of Servants and becomes a Captive not redeemable frequently changing his Masters like the unusefullest sort of Slaves For innumerable pleasures are made his Mistresses which can never have an end of their Train and Coherence and of their succeeding one another the pleasure which is at hand never stopping but becomes the Incentive and Preface of another till such time as any person really and truly made an Emperour over himself can expell that turbulent and tumultuous Government of pleasures reigning in future and not opprest with Tyranny otherwise continuing a Slave to his last breath he must possess the infernall pit CHAP. II. Concerning the Incursions of the Barbarians both in the East and in the West SUch a person was Zeno at the beginning of his Government a man of an intemperate and dissolute life But those who were his Subjects as well in the Eastern as Western parts underwent most severe mischiefs and afflictions on this side the Saracens ruined all things on that a multitude of the Hunni heretofore termed the Massagetae made incursions into Thracia and passed the Danube no body making a resistance against them Zeno himself also in a Barbarick manner by force took away from the Provincialls what the Barbarians had left CHAP. III. Concerning Basiliscus's Tyranny and Zeno's Flight BUT When Basiliscus Verina's Brother made an Insurrection against him For even his own Relations were enemies to Zeno all persons equally abominating his debauch't life he had not so much as a thought in him that was manly and couragious For wickedness is a cowardly thing which breeds desperation and despondency and gives a sufficient indication of an unmanliness of mind from its being vanquished by pleasures but flies with all the hast imaginable and without a Battell yields so great an Empire to Basiliscus He endured also a tedious Siege in the Country of the Isaurians where he himself had been born having his wise Ariadne with him who after her husbands flight had left her mother and as many of his friends as had continued faithfull to him Basiliscus therefore having thus encircled himself with the Crown of the Romans and proclaimed his Son Marcus Caesar took a contrary course both to Zeno and to those who had been Emperours before Zeno. CHAP. IV. That Basiliscus recalled Timotheus Aelurus and induced thereto by him sent his Circular Letters to all places in order to the abrogating of the Chalcedon-Synod INduced thereto by an Embassy therefore of some persons sent to him from Alexandria he recalls Timotheus from Exile who had been banished eighteen years Acacius at that time administring the Bishoprick of Constantinople When therefore Timotheus was arrived at the Imperiall City he perswades Basiliscus to send his Circular Letters to the Prelates in all places and to Anathematize what had been done at Chalcedon and Leo's Book The Contents of the Circular Letters run thus Emperour Caesar Basiliscus Pius Victor Triumphator Maximus always Adorable Augustus
that Zeno framed innumerable designes and intreagues even against Verina his own mother in Law and that after these things he banisht her into the Country of the Cilicians but that afterwards when Illus's Tyranny broke out Verina removed to that termed the Castle of Papirius and there ended her life Moreover the same Eustathius hath written the Affairs of Illus with much Eloquence how having been treacherously laid wait for by Zeno he made his escape and in what manner Zeno delivered up that person to Illus to be put to death whom he had ordered to murder Illus paying him with the loss of his head which reward Zeno gave him for his unsuccessfullness in that attempt Illus also was declared Master of the Oriental Milice by Zeno who made it his business to conceal those treacherous designes he had framed against Illus But Illus having taken into an association with himself Leontius and one Marsus a person eminent and skilfull and Pamprepius went into the Eastern parts Then the said Eustathius relates Leontius's being proclaimed Emperour which was done at Tarsus of Cilicia and also what these persons got by their Tyranny Theodoricus a person by original extract a Goth and who was a man of eminency amongst the Romans being sent against them with an Army consisting partly of Romans and partly of Barbarians The same Eustathius does very ingeniously describe the slaughter of these persons which in a cruell manner was effected by Zeno's order he repaying them with this reward for their Benevolence they had shown to himself and that Theodoricus made sensible of Zeno's treacherous designes against himself departed to the Seniour Rome But others affirm that Theodoricus made this journey into Italy by Zeno's perswasion and having vanquished Odoacer in an Engagement made himself Master of Rome and assumed to himself the name only of King CHAP. XXVIII Concerning Mammianus and the Structures built by him JOhannes the Rhetorician relates that during the Reign of Zeno one Mammianus from being a Sedentary Mechanick became an eminent person and arrived at the Senatorian Order and that this Mammianus built that Edifice termed The Antiphorum in the Suburb Daphne which place had before had Vines in it and was fit for Tillage opposite to the publick Bath wherein is erected a Brazen Statue with this Inscription MAMMIANUS A LOVER OF THE CITY The same Johannes adds that he raised two Royall Porticus's in the City for building very magnificent and beautified with the splendour and brightness of Stones And that between the two Royall Porticus's The Tetrapylum a middle Edifice was erected by him most exquisitely adorned with Columns and Brass I my self have seen the Royall Porticus's which together with their name do still retain the Remains of their former Beauty their flour being paved with Proconnesian Marble But the rest of the Building has nothing of excellency For by reason of those Calamities which have befaln them they have of late been repair'd nothing being added that might beautifie them But of The Tetrapylum erected by Mammianus we have not found so much as the very Foundation CHAP. XXIX Concerning Zeno's Death and the Proclaiming Anastasius Emperour FUrther Zeno dying Childless of a disease termed an Epilepsie after the seventeenth year of his Empire his brother Longinus who had arrived at great power entertained an hope that he should invest himself with the Empire But he proved unsuccesfull in his desires For Ariadne encircled Anastasius with the Imperial Crown who had not yet arrived at the Senatorian Order but was inrolled in that termed The Schole of the Silentiarii Moreover Eustathius relates that from the beginning of Diocletian's Empire to Zeno's death and the Proclaiming of Anastasius there passed Two hundred and seven years from the Empire of Augustus Five hundred thirty two years and seven months from the Reign of Alexander the Macedonian Eight hundred thirty two years and likewise seven months from the Reign of the Romans and Romulus One thousand fifty two years and moreover seven months from the destruction of Troy One thousand six hundred eighty and six years with seven months This Anastasius had his originall extract at the City Epidamnus which is now termed Dyrrachium and succeeded Zeno in his Empire and married his Wife Ariadne And in the first place he sends away Longinus Zeno's brother who bore the dignity of a Magister which Officer the Ancients termed The Prefect of the Offices in the Pallace into his own Country Then he gave many other Isaurians a like liberty of returning into their own Country who requested the same thing of him CHAP. XXX Concerning the Emperour Anastasius and how because he would not innovate any thing in relation to the Ecclesiastick Constitution the Churches over the whole world were filled with infinite disturbances and many of the Bishops for that reason were ejected FUrther This Anastasius being a person very studious to promote Peace would permit no innovation whatever to be made especially in relation to the Ecclesiastick Constitution and took all imaginable Courses both that the most Holy Churches might continue undisturbed and also that every person subject to his Government might enjoy a profound Peace all Animosity and Contention being far removed both from the Ecclesiastick and from the Civill State of affairs The Synod therefore at Chalcedon was in these times neither publickly asserted in the most Holy Churches nor yet wholly rejected but every one of the Prelates acted according to that Sentiment they had embraced And some of them couragiously defended what had been expounded in that Synod nor would they recede even from one syllable of it's determinations or admit of the alteration of one Letter but with much confidence separated from and would in no wise endure to communicate with those who admitted not of that Synod's Decrees But others not only embraced not the Synod at Chalcedon and the determinations made by it but also Anathematized it together with Leo's Epistle Othersome stifly adhered to Zeno's Henoticon which they did notwithstanding their disagreement amongst themselves concerning the one or the two Natures these being imposed upon by the composure of the Letters and those having a greater inclination to Peace and Unity In so much that the Churches of the whole world were divided into private Factions nor would the Prelates hold Communion one with another Hence hapned many Dissentions both in the East and in the Western parts and throughout Africa neither the Eastern Bishops keeping up a Society and Amity with the Western or those of Africa nor yet on the other hand these with the Eastern Prelates Moreover the matter proceeded to an higher Degree of absurdity For neither did the Eastern Prelates hold a Communion amongst their own selves nor would those who governed the Episcopall Chairs of Europe or Africa cherish a communion one with another much less with Strangers and Forreiners Which when the
And that when he had sought amongst his own Priests for an expiation of such horrid and nefarious Murders as these and had found none for they openly declared that such black crimes as these could not be purged by sacrifice he adds that he accidentally met with an Egyptian who had come out of Iberia and that having received information from him that the Faith of the Christians abolished all manner of sin he embraced those things which the Egyptian had imparted to him And that from that time he relinquished the Religion of his Ancestours and made a Beginning of Impiety as he terms it Now that these things are notoriously false I will demonstrate immediately But in the first place I must give a Relation concerning The Chrysargyrum CHAP. XLI An Invective against Zosimus on account of the Reproaches and Calumnies he has cast upon Constantine and the Christians THou sayst therefore O destructive and impure Daemon that Constantine resolving to build a City equall to Rome at first attempted the erecting of such a great City in the mid way between Troas and Ilium and having laid the Foundations and raised the wall to an heighth afterwards he found Byzantium to be a place more Commodious and so incompassed that with walls which old City he enlarged to such a degree and adorned it with such splendid Buildings that it seemed not much inferiour to Rome which in so many years had by little and little arrived at that Greatness Thou sayst further that he distributed amongst the Byzantine people The Annona out of the publick stock and gave a vast sum of Gold to those who had removed together with him to Byzantium for the building of their own private houses Again thou writest word for word thus After Constantine's death the supream management of Affairs devolved only to his Son Constantius to wit after the death of his two Brothers And when Magnentius and Vetranio had set up for Tyrants he attacked Vetranio by perswasives For both their Armies being come together Constantius in the first place made a Speech to the Souldiers and put them in mind of his Fathers Liberality with whom they had waged many Wars and by whom they had been honoured with the greatest Gratuities Which when the Souldiers had heard they divested Vetranio of his purple and drew him out of the Tribunal clothed in a private habit Notwithstanding thou doest affirm that he underwent nothing of molestation from Constantius who together with his Father hath by Thee been loaded with so many Calumnies How therefore Thou canst judge it agreeable to affirm the same person to have been so Liberall and so Bountifull and yet so tenacious and sordid as to have imposed such an execrable Tax I am I must confess wholly ignorant Further that he neither slew Fausta nor Crispus nor for that reason received our Mysteries from any Egyptian hear the words of Eusebius Pamphilus who flourished in the same times with Constantine and Crispus and was frequently conversant with them For thou writest not even what thou hast received by Report much less the Truth in regard thou livedst a long time after to wit in the Reign of Arcadius and Honorius to whose Times thou hast brought down thine History or rather after them In the Eight Book of his Ecclesiastick History Eusebius writes word for word thus Within some small Intervall of time the Emperour Constantius a person of extraordinary mildness throughout his whole life most favourable to his Subjects and one that had a singular affection for the divine Doctrine of our Religion ended his life according to the common Sanction of Nature leaving his own Son Constantine Emperour and Augustus in his stead And after some other words Constantine Son to this man being immediately from that very time of his Fathers death Proclaimed supream Emperour and Augustus by the Souldiers but long before that by the supream God exhibited himself an emulatour of his Fathers Piety towards our Religion And at the close of his History he expresses himself in these very words But Constantine the mighty Conquerour gloriously adorned with all the Virtues of Religion together with his Son Crispus a Prince highly beloved of God and in all things like his Father recovered his own East Doubtless Eusebius who survived Constantine would never have so highly extolled Crispus if he had been murdered by his Father Moreover Theodoret relates in his History that Constantine at the very close of his life was made partaker of Salutary Baptism at Nicomedia and that he defer'd it till that time because he was desirous of being baptized in the River Jordan Thou sayst moreover most execrable and impurest of Mortalls that the Roman Empire from such time as the Christian Religion shewed it self hath decayed and been utterly destroyed which thou affirmest either because thou hast read nothing of what hath hapned in ancient times or else with a designed malice to attack the Truth For the contrary is manifestly apparent to wit that the Roman Empire hath increased together with our Faith Consider therefore how about the very time of the Advent of Christ our God amongst men most of the Cities of the Macedonians were ruined by the Romans Albania also and Iberia the Colchi and Arabians were made Subjects to the Romans Consider likewise how Caius Caesar on the Hundredth eighty second Olympiad in great fights subdued the Galli Germani and Britanni which Nations inhabited Five hundred Cities and annexed them to the Roman Empire as it has been recorded by Historians This is the Caesar who after the Consuls was the first Monarch of the Roman Empire who made a way out of Polytheism and Democracy and introduced a praevious Veneration of a Monarchy on account of that just ready to come The Monarchy of Christ. Immediately all Judaea and the Neighbouring Countries were annext to the Roman Empire in so much that The First Inrollment was then made in which Christ also together with others was Enrolled to the end that Bethlehem might publickly declare the completion of that Prophecie which had been uttered concerning it self For it hath been predicted by the Prophet Micah concerning it in this manner And Thou bethlehem in the Land of Juda art not the least amongst the Princes of Juda for out of thee shall come forth to me a Governour who shall rule my people Israel And after the Nativity of Christ our God Egypt was added to the Roman Empire Augustus Caesar under whom Christ was born having totally subdued Antonius and Cleopatra who killed themselves After which persons Cornelius Gallus is constituted Praefect of Egypt by Augustus Caesar and he was the First who Governed Egypt after The Ptolemies as it has been recorded by Historiographers Further how many Countries have been taken away from the Persians by Ventidius and by Corbulo Nero's Dux by Trajan also Severus and Carus by
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
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
Hereticks 304. 1. Anomoei and Exucontii 283. 2. 284. 1. Anteros Bishop of Rome 106. 1. Anthemius is made Emperour of the Romans by Leo Augustus 435. 2. Anthemius Praefect of the Praetorium 369. 2. Anthimus Bishop of Constantinople an Eutychian 481. 2. By Severus's perswasion he leaves the See of Constantinople 482. 1. His Letters to Theodosius ibid. is ejected out of his See by Justinian ibid. Anthimus Bishop of Nicomedia is crowned with Martyrdom 142. 2. 147. 2. Anthropomorphitae Hereticks 357. 2. 358. 2. Antinous Servant to the Emperour Hadrian 53. 1. Hadrian builds a City in honour of him and institutes Games ibid. He is deified 303. 1. Antioch termed Theopolis 403. 2. 480. 1. Colonies from the Greeks carried thither 416. 2. was shaken by a terrible Earthquake in the Reign of Leo Augustuâ— 433. 2. The Tetrapylum of Antioch 434. 1. The Palace also and the Nymphaeum ibid. Antiochus Bishop of Pâ—olemaâ—s by Preaching gathers a vast sum of money 360. 2. Antipater Son of Herod the Ascalonite 8. 2. 10. 1. made Procurator of Judaea by Hyrcanus 10. 1. Antipater Bishop of Rhosus 304 1. Antoninus Zebinas and Germanus Martyrs in Palestine 165. 1 2. Antonius Bishop of Germa 385. 2. is killed by the Macedoniani ibid. Antonius a Monk 233. 2 His Apophthegme 318. 1. Anulinus Proconsul of Africa 193. 2. Apelles an Heretick 79. 2. Apâ—aca a place in Phoenice infamous for the worship of Venus 597. 1. 677. 1. Apianus a writer of the Roman Affairs 513. 2. Apion wrote upon the Six-days-work 89. 2. Apocalypse whether written by Saint John the Evangelist or by another 130 c. Apollinaris Bishop of Hierapolis 66. 2. 290. 1. His Books ibid. and 67. 1. Apollinares two Laodicaeans Father and Son 284. 1 2. their Heresie ibid. Their Books 296. 1 2. Apollinaris is ordained Bishop of Alexandria after Zoilus 495. 1. He was present at the fifth Constantinopolitan Synod 495. 2. Apollonia a Virgin of Alexandria is made a Martyr 110. 1. Apollonides an Heretick corrupted the Books of Sacred Scripture 90. 2. Apollonius an Ecclesiastick Writer 82. 2. Apollonius underwent an illustrious Martyrdom at Rome 85. 1 2. Apollophanes a Philosopher 101. 1. Apostles many termed such besides the twelve 13. 2. Apostles and Christ their images carefully preserved 126. 1 2. Apostles and Evangelists determined nothing concerning the Feast of Easter 345. 1. Apphianus a Martyr in Palestine 159. 2 c. Aquila of Pontus rendred the Books of the Old Testament into Greek 77. 2. Aquila Praefect of Alexandria 92. 2. 94. 1. Arabianus Bishop of Antroâ— 304. 1. Arabianus an Ecclesiastick Writer 89. 2. Arcadius is proclaimed Augustus 334. 2. Archelaus Son to Herod 12. 1. Archelaus's disputation against Manichaeus 234. 2. Archelaus Consularis of Phoenice 239. 1. Ardaba a Town of Phrygia Montanus's Country 81. 1. Ardaburius Master of the Eastern Milice 411. 2. Ardaburius a General of the Romans 378. 1. is sent into Italy 381. 2. Areobindus a General of the Romans 378. 2. vanquisheth the Persians ibid. Ares Probus and Elias Egyptians Martyrs in Palestine 166. 1. Arians were wont to call the Catholicks Sabellians 235. 1. Arians were termed Porphyrians 221. 2. Aristides wrote an Apology in defence of the Christians 51. 1. Aristion and John the Presbyter or Elder Disciples of our Loâ—â— 49. 2. Aristobulus King and High-Priest of the Jews 8. 2. Aristobulus one of the Seventy Translatours 137. 2. Aristonicus Bishop of Seleucia upon Belus 304. 1. Aristotlee's Book entitled Peplum 302. 2. Arius and Euzoius present a Libell of faith to Constantine 237. 1. Arius asserts a new Opinion 211. 1 2. His followers 212. 1. Their assertions ibid. He writes a Book entitled Thalia 221. 1. His Books are ordered to be burned 221. 2. His fraud in subscribing 243. 1. His death ibid. Armatus kinsman to Verina Augusta is slain by Zeno Augustus 462. 2. His Son Basiliscus from being Caesar is by Zeno compelled to be made a Presbyter ibid. Arsacius Chrysostome being ejected is ordained Bishop of Constantinople 366. 2. Arsenius a Bishop of the Melitians 238. 2. Subscribes to Athanasius's deposition 240. 1 2. Arsenius a Monk 317. 1. Arsenius is by Zeno advanced to be Augustalis and Dux of Egypt 461. 2. Artemon's Heresie 89. 2. The Authour thereof was Theodotus a Tanner 90. 1. Ascholius Bishop of Thessalonica 331. 2. Asclepas Bishop of Gaza 251. 2. 261. 2. Asclepiades Bishop of Antioch 96. 2. Asclepiadotus an Heretick disciple to Theodotus 90. 2 He mended the Books of Sacred Scripture ibid. Asclepius a Bishop of the Marcionites was burnt for the faith of Christ. 166. 1. Asiaticus Dux of Phoenice Libanensis 469. 2. Asinius Quadratus a Writer of Roman-affairs 513. 2. Aspar Son to Ardaburius 381. 2. He together with his Sons is slain by Leo Augustus 436. 1. Asterius a Sophist 242. 1. Marcellus Bishop of Ancyra wrote against him ibid. Asterius Comes of the East quarrells with Gregory Bishop of Antioch 517. 2. He is killed in the Earthquake which ruined Antioch 519. 1. Asturius a Martyr 125. 2. 126. 1. Ater a Martyr of Alexandria 111. 1. Athalaricus Son of Theodoricus King of the Goths 486. 1. Athanasius Deacon of the Alexandrian Church 216. 2. He is made Bishop of Alexandria 229. 1. He is calumniated by the Eusebians 237. 2. is banished into the Gallia's 242. 1. Goes to Rome 250. 1. is restored in the Serdican Synod 257. 2. Returns to Alexandria 260. 1. dyes 315. 2. Athanasius's Book of Synods 227. 1. His Book concerning the Life of Saint Anthony 233. 2. 317. 1. His Letter to his Acquaintance 272. 2 c. His Apologetick concerning his own flight 291. 2. Athanasius Bishop of Ancyra 304. 2. Athanarichus King of the Goths 326. 1. He surrenders himself to Theodosius 334. 2. Atâ—alus of Pergamus a Martyr at Lyons 70. 1 c. Articus Bishop of 〈◊〉 in Pâ—rygia 1â—2 1. Articus is ordained Bishop of Constantinople 369. 1. His Character 370. 1. He puts Chrysostomâ—'s name into the Dyptâ—cks again 382. 1. Articus Bishop of Nicopolis 443. 2. Attis the same with Adoâ—â—s and Bacchus 302. 2. Augustus Reigned seven and fifty years 12. 1. Avilius Bishop of Alexandria 38. 2. Avitus Reigned eight months 428. 2. Aurelianus preparing for a Persecution is smitten by Divine Vengeance 135. 1. 660. 1. Ausâ— the name of Joshua the son of Nave 5. 1. Auxentius an Arian Bishop of Millain 272. 1. 274. 1. 324. 2. Auxentius a Martyr in Palestine 163. 1. B. BAbylas Bishop of Antioch 106. 1. He dyed in prison 108. 2. His Reliques translated 298. 1. 414. 2. A Church built in honour of the Martyr ibid. Bacchylides and Elpistus 64. 1. Bacchyllus Bishop of the Corinthians 86. 1. Bacurius an Iberian Dux of Palestine 233. 2. Master of the Milice 351. 1. Baptism the Seal of Christ. 40. 2. Baptism of the sick in bed 113. 2. persons so baptized were not promoted to be Clergy-men 114. 1. Baradatus a famous Monk 432. 1. Barba Bishop
the Church of Rome falls into Heresie 80. 1. 84. 2. Florus Procurator of Judaea 30. 2. Florus Dux and Prefect of Alexandria 426. 2. Fravita is ordained Acacius's successour in the See of Constantinople 461. 2. Fravitus a Goth a person of great valour 357. 1. Fritigernes Leader of the Goths 326. 1. Frumentius is created the first Bishop of the Indians 232. 1. 2. G. GAïnas General of the Souldiers 356. 1. endeavours to turn Tyrant ibid. He is declared a publick enemy 356. 2. Galates Son to Valens Augustus 322. 1. Galilaeans their Sect. 8. 1. Galla the wife of Theodosius 325. 2. the mother of Placidia ibid. Gallus is created Caesar. 265. 2. He is slain 270. 1. Geiorae or Geörae whom the Jews called by that name 10. 1. Gelimeres King of the Vandals is taken by Belisarius 485. 2. lying prostrate before Justinian sitting in his Throne in the Cirque what he said ibid. Gennadius succeeds Anatolius in the Constantinopolitan See 433. 1. Georgius made Presbyter of Alexandria by Alexander 603. 1. Georgius is made Bishop of Alexandria 251. 1. His cruelty 264. 2 c. He is killed 288. 1. Georgius Bishop of Laodicea wrote a Commendation of Eusebius Emisenus 235. 1. 248. 2. Germanicus a Martyr at Smyrna 56. 2. Germanio Bishop of Jerusalem 96. 1. Germinius Bishop of Sirmium 272. 1 2. 273. 2. Gladiators their Shows forbid by Constantine 614. 1. Glycerius after Olybrius is made Emperour of Rome 436. 1. He is ordained Bishop of Salonae ibid. Golanduch an holy woman 523. 1. Gordius Bishop of Jerusalem 96. 1. Gorgonius of the Bed-chamber to the Emperour 139. 2. He is crowned with Martyrdom 142. 2. Gortheus Founder of the Sect of the Gortheans 63. 2. Gospel according to the Hebrews 43. 1. 44. 1. 50. 2. 63. 2. Gospel Syriack 63. 2. Gospel termed Diatessarâ—n made up of the four Evangelists 67. 2. Goths divided into two parties 326. 1. Why they became Arians ibid. Gratian is proclaimed Emperour 310. 1. His Law against the Photinians Eunomians and Manichaeans 330. 1. Grecian Learning was not forbidden to the Christians either by Christ or his Apostles 296. 2. the Advantage and usefulness thereof ibid. and 297. 1. Gregorius Thaumaturgus disciple to Origen 106. 1. His Oration in praise of Origen 322. 2. Gregorius Bishop of Alexandria 248. 2. 250. 1. Gregorius Bishop of Nazianzum 3â—0 1. 321. 2. He is made Bishop of Constantinople 322. â— 330. 2. His Oration against the Gentiles 301. 1. Gregorius Nyssenus Brother to Baâ—il the Great 322. 2. Gregorius from being a Monk is ordained Bishop of Antioch 503. 1. His Character 503. 2. He is accused for having been present at the sacrifices to Daemons 510. 1. He is accused a second time of Incest and because he had burnt the Annona 518. 1. He is acquitted in a Synod at Constantinople ibid. His Speech to the Roman Souldiers who had made a Mutiny 520. 1 c. He reconciles the Roman Souldiers to the Emperour and to their Commander 521. 1. and frees them from the rash Oath they had taken ibid. Gregorius is ordained Bishop of Rome after Pelagius 525. 2. H. HAdrian the Emperour his Rescript to Minucius Fundanus in favour of the Christians 53. 2. Hegesippus when he flourished 53. 1. His Books 63. 1 2. Helcesaïts Hereticks 108. 1. Helena Queen of the Adiabeni furnishes the Jews with Corn. 21. 1. Her Sepulchre near Jerusalem ibid. Helena a whore Simon Magus's Companion 21. 2. Helena Augusta Mother to Constantine goes to Bethlehem to pray 591. 1. comes to Jerusalem 229. 1. builds two Churches there 591. 2. Her piety and bountifulness 592. 1. She finds the Sepulchre and Cross of our Lord. 229. 2. 230. 1. She builds three Churches in honour of Our Lord. 230. 1. Her death and burial 592. 2 c. 230. 2. Drepanum is from her termed Helenopolis 229. 1. Helenus Bishop of Tarsus 118. 1. Helius succeeds Salustius in the Bishoprick of Jerusalem 495. 1. Helion is sent Embassadour to the Persians 379. 1. He is sent into Italy 382. 1. Heliodorus Bishop of Laodicea in Syria 118. 1. Heliodorus Bishop of Trica in Thessalia 347. 2. Heliopolites their Law 231. 1. Helladius and Ammonius Alexandrians Grammarians 339. 1 2. Helladius Bishop of Caesarea in Cappadocia 333. 2. Hemerobaptists an Heresie amongst the Jews 63. 2. Heraclas Origen's disciple 92. 2. Origen chuses him his Assistant and Companion in teaching 96. 1. He studied Philosophy and Grecian Learning ibid. and 101. 2. Heraclas a Presbyter wore a Philosophick Pallium 101. 2. He is made Bishop of Alexandria 105. 2. His Fame 106. 2. His Rule about receiving Hereticks 119. 2. Heraclea a City of Syria formerly called Gagalice 505. 2. Heraclides Origen's disciple a Martyr 93. 2. Heraclides Deacon to John Chrysostome is preferred to the Bishoprick of Ephesus 361. 1. Heraclitus wrote Comments on the Apostle 89. 2. Heraclius Bishop of Jerusalem 284. 1. Heraïs a Catechumen she was a Martyr 93. 2. Herennius Bishop of Jerusalem 284. 1. Hereticks were not so bold as to broach their Errours till after the death of the Apostles 46. 2. they are divided into manifold kinds of Errours 53. 1. The Sects of Hereticks destroy one another ibid. Their Converse is to be avoided 56. 1. Hereticks have corrupted the Books of Sacred Scripture 90. 2. Their Books must be read with Caution 119. 1. Hermas's Book called Pastor 31. 2. 43. 1. 77. 2. Hermogenes Master of the Milice is slain at Constantinople 250. 2. Hermon Bishop of Jerusalem 138. 2. Hermogenes an Heretick 65. 1. Hermophilus an Heretick mended the Books of Sacred Scripture 90. 2. Herod the Great no Jew but a Forreigner 8. 1. by Father's side an Idumaean by his Mother's an Arabian 8. 2. made King of the Jews by the Roman Senate and Augustus ibid. and 10. 1. burnt the Jews Genealogies and why ibid. slays the infants of Bethlehem 10. 2. His disease described 11. 1. His Largess to his Souldiers 11. 2. orders his Sister Salome to kill the chief of the Jews whom he had imprisoned at his death ibid. puts three of his own Sons to death ibid. Resolves to kill himself ibid. His death ibid. Herod Junior Son to Herod the Great kills John the Baptist. 13. 1. He and his Wife Herodias are banisht by Caius 17. 2. He was present at Our Saviour's Passion ibid. Herod Eirenarch of Smyrna Son to Nicetes 57. 2. Herodian a Writer of Roman History 513. 2. Heron Origen's disciple a Martyr 93. 2. Heron and Isidorus Egyptian Martyrs 111. 1. Heros Bishop of Antioch 48. 1. Hesychius Pachumius and Theodorus Bishops and Martyrs 148. 1. Hierapolis the Metropolis of the Province Euphratensis 523. 1. Hieroglyphick Letters found in Serapis's Temple 339. 2. Hierophilus Bishop of Plotinopolis 389. 1. Hilarius Bishop of Jerusalem 284. 1. Hilarius Bishop of Poictiers 293. 2. Hippolitus 2 Bishop 102. 2. His Books 103. 1. Holy Ghost See Spirit Homonoea or Concordia the name of a Church at Constantinople
Presbyter Marcianus by Justinus Junior is sent Master of the Eastern Milice against the Persians 504. 2. besieges Nisibis ibid. Marcion of Pontus an Arch-heretick 54. 2. Marcionists 63. 2. Mark Companion to Peter wrote His Gospel at Rome 22. 2. 98. 2. that Gospel was afterwards approved of and confirmed by Saint Peter ibid. Mark goes into Egypt and Preaches the Gospel there ibid. He was Interpreter to Saint Peter 49. 2. He was the first Bishop of Alexandria 29. 1. He wrote his Gospel after Saint Peter's death 77. 1 2. Marcius Turbâ— vanquishes the Jews in many fights 50. 2. Marcus Bishop of Jerusalem 52. 1. Marcus and Heretick 54. 2. Marcus Bishop of Alexandria ibid. Marcus Bishop of Arethusa 254. 1. 266. 2. Marcotes a region Subject to the Bishop of Alexandria 23â— 1. Maria a Lake near Alexandria 23. 1. Marianae a Suburb near Constantinople 364. 2. Mary of the same Tribe with her husband Joseph 10. 2. Mary a Jewish woman eats her own son in the Siege of Jerusalem 34. 2. Marinus Bishop of Tyre 118. 1. Marinus a Martyr at Caesarea 125. 1. Marinus Bishop of Berytus 468. 2. Marinus a Syrian Praefect of the Praetorium under Anastasius vanquishes Vitalianus in a Sea-fight 475. 2. Maris Bishop of Chalcedon 237. 2. 250. 2. 254. 1. 281. 1. 294. 2. Martyr that name due onely to Christ. 74. 2. Martyrs were disciples and followers of Christ. 59. 2. the honours of Martyrs 647. 2. Martyrs honoured by Christians 57. 2. their Reliques carefully preserved ibid. Their Birth-day celebrated yearly ibid. they are Christ's Assessours 112. 1. the humility of the Martyrs 74. 2. their kindness towards the lapsed ibid. Martyrs amongst the Hereticks 82. 1. Martyrs spoke when their tongues were cut out 484. 1. Martyrius Bishop of Antioch 411. 2. Martyrius Bishop of Jerusalem sent Synodick Letters to Petrus Mongus 457. 2. Martyropolis delivered up to the Persians 521. 2. it is restored to the Romans together with its Betrayer Sittas 523. 1. Maruthas Bishop of Mesopotamia 363. 2. 372. 2. is sent Embassadour to the King of the Persians ibid. Masbotheus Founder of the Sect of the Masbothaeans 63. 2. Mathew wrote a Gospel to the Hebrews in their own language 42. 1. 50. 2. 77. 1. 78. 2. 104. 2. He Preached in Aethiopia 231. 2. Matthias the Apostle one of Christ's Seventy disciples 13. 2. 15. 1. His Preaching and Doctrine 45. 1. Matthias Bishop of Jerusalem 51. 2. Maturus a Neophyte Martyred at Lyons 70. 1. Mavia Queen of the Saracens 327. 1. 329. 2. Mauricius made Master of the Milice by the Emperour Tiberius is sent against the Persians 511. 1. bornat Arabissus a City of Cappadocia ibid. His Morals and disposition ibid. The signs of his being made Emperour 51â— 1 He is created Emperour by Tiberius 512. 2. from the Emperour Tiberius he is named Tiberius and his wife is called Constantina ibid. His wedding is described 515. 1 2. Maxent ut turns Tyrant at Rome 149. 2. 210. â— at the beginning of his Empire by an Edict he stops the persecution of the Christians ibid. His wickedness and cruelty 〈◊〉 and 210. 2. and 542. 1. He is vanquished by â—anstantine 177. 1 2. 210. â— Maximianus Galerius the Authour and Beginner of the Christians persecution 151. 2. 153. 2. 549. 2. In what manner he was smitten by divine Dengeance 151. 2. His Retractation or Edict about restoring Peace and Liberty to the Christians ibid. His death 153. 1. creates two Casars Severus and Maximium 209. 1. Proclaims Licinius Augustus 210. 1. Maximianus Herculius hang'd himself 149. 1. Maximianus is ordained Bishop of Constantinople 388. 1. Maximinus's Drunkenness and Lust. 150. 1 2. the bloudiest of all the persecutors 159. 2. 181. 1. He waged a War with the Armenians 175. 2. is vanquished by Licinius 179. 2. He declares himself Augustus 149. 1. is very superstitious and fearfull 150. 1 2 covetous also and prodigal ibid. Maximinus Bishop of Antioch the seventh Bishop there from the Apostles 65. 1. Maximus an Ecclesiastick Writer 89. 2. Maximus a Presbyter of the Roman Church and 2 Confessour 113. 1. Maximus a Presbyter of the Alexandrian Church 122. 1. 124. 2. afterwards Bishop of Alexandria ibid. and 133. 1. Maximus Bishop of Bostra 132. 2. Maximus Bishop of Jerusalem 24â— 1. subscribes to Athanasius's deposition in the Council of Tyre ibid. Maximus Bishop of Seleucia in Isauria 353. 2. Maximus a Philosopher of Byzansium father to Euclid 28â— 1. Maximus an Ephesian Philosopher Julian's master ibid. Maximus turns Tyrant in the Gallia's 336. 2. slays Gratianus 337. 1. is killed 338. 1. Maximus Bishop of Antioch was present at the Chalcedon Council 423. 1. Mazabanes Bishop of Jerusalem 108. 2. 118. 1. Mazices Barbarians 407. 1. Melâ—atâ—arus and Usâ—rus Gods of the Pâ—â—nicians 689. 1. Melâ—hisedech Priest of the most high God 6. 1. Meletina a Region of Armenia the Less 142. 2. Meletius Bishop of the Churches of Pontus 138. 2. Meletius Bishop of Sebastia in Armenia 282. 1. is translated to Antioch 283. 2. 293. 1. 303. 2. dyes 〈◊〉 Constantinople 334. 2. Melitius a Bishop of Egypt being condemned by Pâ—â—â—r Bishop of Alexandria makes a Schism 213. 2. is condemned in the Nicâ—â—e Council 219. 2. Melito Bishop of Sardis 56. 1. 65. 1. His Books 65. 2. 90. 1. He was an Eunuch 87. 1. Memnon Bishop of Ephesus 387. 2. 404. 2. Memnonius Governour of the City Antioch under Theodosius Junior 415. 1. He built the Psephium at Antioch ibid. Men heretofore usually offered in sacrifice as well amongst Greeks as Barbarians 689. 2. That usage abolished by Hadrian the Emperour 697. 1. Men that are dissolute are both slothfull and confident 499. 2. 505. 1. Menander an Arch-Heretick 43. 2. Menandriaâ—s his followers 63. 2. Menas is ordained Bishop of Constantinople 494. 2. Mercuria a Martyr at Alexandria 111. 1. Meropius the Philosopher travels into India 231. 2. Merus a City of Phrygia 296. 1. Meruzanes Bishop of the Armenians 116. 1. Methodius Bishop of Olympus in Lycia 362. 1. His dialogue entitled Xeno 362. 2. Metras a Martyr at Alexandria 110. 1. Metrodorus a Presbyter of the Marcionites is burnt for the faith of Christ. 60. 1. Metrodorus a Philosopher travels into India 231. 2. Miltiades an Ecclesiastick Writer 82. 1 2. 90. 1. Miracles wont to be wrought in the Church 77. 1. Miracle of a glistering Star 412. 2 c. Miracle of the B. Virgin Mary 510. 1 2. Mithra's Temple at Alexandria 288. 1. 339. 1. Moderatus a Pythagorean Philosopher 101. 2. Molestus Praefect of the Pratorium 314. 1. Montanus with Priscilla and Maximilla the founder of the Sect of the Cataphrygae 75. 1. 80. 1. His Life 81. 1 2. His death ibid. His sordidness and avarice 83. 1. Mâ—ors originally came from Palestine 485. 2. Mopsus in Cilicia worshipped for a God 689. 1. Moses a Presbyter of the Roman Church a Martyr 114. 2. Moses the ancientest of all the Prophets 2. 2. the great Servant
of God ibid. bred in the Court of Tyrants 534. 2. constituted Leader of the people by God ibid. was the first that wrote the sacred History as he had been instructed by God 513. 2. his commendation 651. 1 2. Moses a Monk is made Bishop of the Saracens 327. 1. Mountain Sâ—â—â—sâ—s in 〈◊〉 â—ear Lyons 269. 2. Mursa a Fort of Gallia ibid. Musanus an Ecclesiastick Writer 67. 1. Musâ—â—â— a Jewish Writer 137. 1. N. NAamanes a Saracen son to Alamundarus is kindly used by Mauricius 516. 1. He leaves the worship of Daemons and is converted to the Christian faith 5â—â— 2. Narcissus Bishop of Jerusalem 79. 1. His miracles 95. 2. Narcissus a Bishop 248. 2. 254. â— 264. 1. Narses being sent into Italy by Justinian vanquishes Toâ—â—â—a and Tâ—â—â— Kings of the Goths 487. 1. His piety towards God ibid. Natalis a Confessour at Rome imposed upon by Hereticks 90. 1. 〈◊〉 length returns to the Church 90. 2. Nectarius is ordained Bishop of Constantinople 332. 1. Nemesion an Egyptian 111. 1. Neon Bishop of Laranda 102. 1. Neonas Bishop of Seleucia in Isauria 282. 1. Nephalius a Monk of Syria 461. 2. is by the Emperour Zeno sâ—nt to Alexandria to restore vnity ibid. Ejects Severus out of his Monastery 468. 2. Nepos Bishop of Egypt 129. 1 2. Nepos is made Emperour of Rome 436. 1. Nepoâ—ianus seizes the Empire of Rome 263. 2. Nero the first Roman Emperour that persecuted the Christians â—9 1. Nestorius is ordained Bishop of Constantinople 384. 2. persecutes the Hereticks ibid. His opinion concerning Christ. 386. â— His ignorance and pride 386. 2. He broaches a new Heresie 403. 1. He is condemned in the Ephesine Synod 404. 2. is banished to Oasis 406. 1. His Letter to the president of Thebais concerning his Exile 407. 1 2. He is taken and let go by the Blemmyae 406. 2. His tongue is eaten out with worms which kills him â—â—â— 1. New-Testament the Booâ—â— thereof 42. 2 c. Nicetas father to Herod the Eiyeâ—â—â—â—â— 59. 2. Nicias Bishop of Laodicea in Syria an Opposer of Flavianus's 466. 1. Nicolâ—â—â—es their Heresie 44. 2 c. Nicomachus a Pythagorean 101. 2. Nicomedia ruined by an Earthquake 277. 2. Nicomas Bishop of Iconium 132. 2. Nicostratus a Sophist of Tâ—apezus writes an History from the beginning of the Emperour Philip's Reign to the death of Valerian 513. 2. Nitria a mountain 316. 2. No Body is condemned out of his own Books 280. 1. Nocturnal and Morning Hymns were wont to be sung alternatively or by sides in the Church 359. 1. Novatus's Heresie 112. 2. Novatus the Founder of the Sect of the Cathari or Puritans ibid. why he made a Schism 323. 1. He was Martyred under Valerian 323. 2. Novatus or Novatianus is deserted by the Confessours 113. 1. He thrusts himself into the Bishoprick of Rome ibid. His Character 120. 1. Novatianists celebrated the Festival of Easter indifferently 344. 1. Novatianists Church at Constantinople was pull'd down and removed to another place 276. 2. Numenius a Philosopher 101. 2. O. OAk of Mamre 595. 1 2. The Miracles performed in that place 596. 1. a Church built their by Constantine ibid. Oasis by another name called Ibis 407. 1. Ocbas a very strong Castle over against Martyropolis 522. 1. Oâ—â—nathâ— and Apollonius beat the Persians 473 2. Odöacer seizes the Kingdom of Italy 436. 2. Oenomaus a Cynick-Philosopher 303. 1. Olybrius is made Emperour of Rome by Recimeres 436. 1. Onesimus Bishop of Ephesus 47. 2. Onesimus a pious and studious man 66. 2. Opportunity how described by Painters 463. 2. Optar King of the Hunni 385. 2. Optatus Praefect of Constantinople 366. 2. Optimus Bishop of Antioch in Pisidiâ— 334. 1. Oracle found in a stone in the walls of Chalcedon 308. 1 2. Oracle given to the Rhodians 302. 3. Oresteâ— Praefect of Alexandria 375. 1. Origen's Education from a child 91. 2 c. He teaches Grammar 92. 2. when eighteen years old he is chosen Catechist of the Alexandrian Church ibid. His abstinence 93. 1 2. Demetrius's envy against him 95. 1. He was called Adamantius also 98. 2. He comes to Rome in Pope Zephyrinus's times ibid. He was a person of eminent Learning 271. 1. He made the 〈◊〉 and Tetrapla 99. 2. He brought up the allegorical interpretations of Scripture 101. 2. Mamea Augusta sends for him 103. 1. He is made Presbyter at Caesarea 103. 2. His Books 104. â— â—06 2 c. 107. 2. He is 〈◊〉 for the faith of Christ. 108. 2. He dyes 〈◊〉 the seventieth year of his age 11â— â— Origen asserts the Son to be 〈◊〉 with the Father 372. â— Origen's 〈◊〉 Tâ—me of Comments on Saint Paul's Epistle to the Romans 386. 2. Origen's â—eâ—â—acters who and how many 36â— 1. His defence ibid. Theophilus's judgment concerning his Books 365. â— Origen recited his Homilies on the fourth and sixth Veria in the Church of Alexandria â—47 â— Ostracine a Region of the City Antioch 434. 1. 518. ◠〈◊〉 Bishop of Melitina 334. 1. P. PAlestines three of them subject to the See of Jerusalem 447. 1. Palladius the Courier 378. â— Palladius Bishop of Helenopolis and afterwards of Aspuna 389. 1. Palladius a Monk Evagrius's Scholar 319. 2. wrote the Historia Lausiaca ibid. Palladius Prâ—feâ—â— of Egypt 31â— 1. Palladius is ordained Petrus Fullo's successour in the See of Antioâ—â— 462. 2. Palma Bishop of Amastris 64. 1. 86. 2. Pambos a Monk 317. 1. Pamphilus a Presbyter of the Church of Câ—sarea 138. 1. 166. 2. He is crowned with Martyrdom 148. 1. 16â— 1. He collected an Ecclesiastick Library 107 1. He and Eusebius club'd in writing An Apologetick for Origen 290. 2. Pancratius Bishop of Pelusium 266. 1. Panopolis a City of Thebais 407. â— Pantaenus Master of the Alexandrian School 78. 2. 101. 2. Papâ—â—â—tius Bishop of Egypt was present at the Nicene Council 216. 1. 225. 2. Papias Bishop of Hierapolis 47. 1. His five Books 49. 1. He was a person of but mean understanding ibid. He was the first Câ—itiast ibid. Papirius a Martyr 87. 1. Paschasinus and Lucentius are by Pope Leo sent to the Chalcedon Council 421. 2. They condemn Dioscorus 424. 2. Pasinicus Bishop of Zelae 303. 2. 31â— 2. Patriachs constituted in the Constantinopolitans Council 332. 2. Patricius Bishop oâ— Paltus 304. 2. Patropassians Hereticks whom the Greeks term Sabelliani 255. 2. 312. 2. Patrophilus a Bishop 241. 2. is deposed in the Synod of Sabelliani 280. 2. Patermuthius burnt for the faith of Christ. 170. 1. Paulinus Bishop of Tyre 183. 1. built a stately Church in that City 184. 2. Paul is made an Apostle 16. 2. He is carried bound to Rome 26. 2. is a second time carried to Rome and Martyred ibid. beheaded under Nero. 29. 2. His Epistles 31. 2. Acts of Paul an Apocryphal Book ibid. and 43. 1. His Epistle to the Hebrews written in Hebrew 98. 1. The Roman Church don't believe it to be his Epistle 102. 2. Paul of Samosata 132. 2. attempts to
he found Aquila and Priscilla there who were lately come from Italy thither upon account of the Edict of Claudius commanding all Jews to depart from Rome as it is in the 18 chap. Acts. From all this its apparent that there was a good distance of time between the Council held at Jerusalem and the Edict of Claudius in which space all this we have related was dispatcht by Paul the Apostle In Chronico Alexandrino the Council at Jerusalem is placed on the sixth year of Claudius he had better have said the seventh For so all things agree exactly For Paul staid at Antioch the remaining months of that year wherein the Council was then the following year he travelled through Syria Cilicia Phrygia and Galatia At length in the ninth year of Claudius he came into Greece Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at which time Aquila c. for it may be read in two words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Kings and the Fuk. M. SS Vales. a The same number he sets down in his Chronicon But Josephus in his 2 B. of the Jewish wars says there was somewhat more than ten thousand killed But in his 20 th B. of Antiquities which work he compiled after his History he accounts the number of the slain to be twenty thousand Which number I would rather agree too because these Books as I said were written last by him Vales. b This Agrippa the younger to speak properly was never King of the Jews For after the death of Agrippa his father who dyed the fourth year of Claudius Claudius took him being very young and kept him with him neither did he permit him to succeed in his fathers Kingdom Afterwards Herod the King of Chalcis being dead Claudius gave Agrippa his Uncle's Kingdom which when he had held four years Claudius in the twelfth year of his Reign gave him Thraconitis which was the Tetrarchie of Philip and also the Kingdom of Lysanias having first taken Chalcis from him He transferred to him also the authority over the Temple and the power of electing the High-priests which his Uncle Herod had A little after Nero added to his Kingdom part of Galilce as Josephus writes in his twentieth B. of Antiq. Which being thus its apparent Eusebius was mistaken who wrote both here and in his Chronicon that Agrippa the younger succeeded in his fathers Kingdom presently after the death of his father and was made King of the Jews by Claudius Although Eusebius says not here expresly that he was by Claudius made King presently after his fathers death Indeed out of Josephus it may be evidently shown that the younger Agrippa was not made King immediately after his fathers death For in his second Book of the Jewish wars chap. 13 he makes the twelfth year of Nero wherein the Jewish war began to be the same with the seventeenth of King Agrippa Therefore the younger Agrippa began to reign in the eighth year of Claudius Moreover I will not deny that he was King of the Jews seeing he was King of Galilce and is by Justus reckoned among the Kings of the Jews But I deny that ever he was King of Judea For after the death of the Seniour Agrippa which happened in the fourth year of Claudius Judea was brought into the form of a Province and every year the Procuratours of Caesar were sent thither as Josephus relates Vales. c In the Chronicon of Eusebius Felix is said to have been sent Procuratour into Judea by Claudius in the eleventh year of his Reign But in Scaligers Edition of that work it is more rightly placed on the tenth year of Claudius Yet it seems to be truer that Felix was sent into Judea in the ninth of Claudius For Tracitus in his twelfth Book says That Felix was lately set over the Jews Sulla and Otho being Consuls which was the tenth year of Claudius and in Acts 24. Paul pleading his cause before this same Felix which was done on the thirteenth year of Claudius speaks thus to him For as much as I know that thou hast been for many years a judge unto this Nation Moreover Rufinus is mistaken in that he thinks these are Josephus's words when as it appears that they indeed are Eusebius's Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in Josephus Gelenius renders it enemies which I like not For Josephus by that term means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most eminent Personages Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to attend too or observe In this sense Eusebius uses the word chap. 18. of this Book and in B. 3. chap. 24. This word occurs in Athenaeus Polybius and others Vales. * Acts 21. 38. See Josephus Antiq. B. 20. c. 6 7. See also D r Hammond on Acts 21. 38. b Josephus says there were thirty thousand men which is so to be understood as that the number of the whole multitude was 30000 of which 4000 onely were murtherers And so Josephus will be reconciled to Luke But I agree not with Eusebius who writes that this was done in Nero's time For in Acts 21 this Egyptian is said to have been overthrown a little before Pauls coming to Jerusalem Now Paul came thither in the last year of Claudius which may be gathered from the 24 chap. Acts where Luke writes that Portius Festus was sent as successour to Felix Seeing therefore Festus was sent into Judea in the second year of Nero the overthrow of this Egyptian must necessarily fall on the last year of Claudius The narration of Josephus who seems to refer all this to the times of Nero deceived Eusebius But Eusebius ought to have considered that Josephus does in that place relate all the Acts of Felix together as well what he did under Claudius as what under Nero. Vales. a Indeed this place is very obscure and therefore Musculus as also D r Hanmer omitted it But having considered upon it long and much at length I apprehended the true sense of this place Eusebius therefore says that from the second Epistle of Paul to Timothy this may be gathered to wit that Paul in his first defence was acquitted by the Judges sentence but afterward at his second defence he was condemned The former part hereof he apparently manifests in these words At my first defence no man stood with me and whenas he says I was delivered out of the mouth of the Lyon which is as much as if he had said I was snatcht from Nero's jaws But Paul speaks far otherwise of his second accusation For he does not say The Lord delivered me out of the mouth of the Lyon as he had said before For he foresaw God revealing it to him that he should by no means any longer avoid the sword of the persecutour but should end his life by a glorious martyrdom Therefore when he had said of his first accusation I was delivered out of the mouth of the Lyon concerning his
writing to the Corinthians had in a friendly way admonished them as Eusebius hereafter declares B. 4. Chap. 23. The same thing Clemens Romanus in his Epistle had before done Dionysius therefore says to Sotâ—r You by this your admonition have again united the Plantation of the Roman and Corinthian Churches heretofore made by Peter and Paul This I have the more largely explained because the translatours and especially Christophorson have been much mistaken in the Version of this place Vales. e Dionysius does not expresly say that Peter and Paul suffered on the same day but onely at the same time which may be so understood as that there might be an interval of many days between their sufferings Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says they were both Martyred on the same day but not in the same year and that there was a years space between their deaths With Prudentius agrees Augustine in his 28 Sermon De Sanctis And Arator Lib. 2. Hist. Apost But Simcon Metaphrastes takes these words of Dionysius so as if he said that Peter and Paul were Martyred on the same day together His words are to be found in Comment de percgrinat Pauli ac Petri apud Surium Tome 3. Vales. a At these words I began the chapter following the authoritie of the Kings M. S. But in the Maz. M. S. we found another reading and a different distinction For that begins the chapter from these words which are the conclusion of the foregoing chapter And â—huâ— much I have related c. and it points the whole place thus And thus much I have related that the History hereof might be yet farther confirmed Moreover Josephus discoursing c. and puts the full point after these words makes it manifest in express words The same reading is observed by the Med. and Fuk. M. SS But the reading and punctation in the Kings M. S. seems to me to be much better which both Nicephorus and Rufinus followed I had almost forgot to put you in mind that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of this chapter ought to be taken adverbially for so Rufinus translates it Ut innumeris Judaei malis afflicti sint ac novissimè contra Romanos arma moverint Vales. b These are the words of Josephus in his second Book of the Jews wars pag. 814. Edit Genev. c In the original 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus and Nicephorus 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Province we must in this place understand Judea which after the death of Agrippa the Elder was reduced into the form of a Province and governed by Procuratours sent from the Emperour Vales. * 1 Pet. 1. 1. a The Jews were dispersed at several times and for several causes First when they were carried Captive into Babylon and into Egypt and Syria and also when they were subdued by Pompey Then in the times of the Macchabees they did of their own accord remove out of Judea into Egypt For the Law for bad not the Jews to remove into other Countreys as it is manifest from the Book of Ruth Thirdly they dispersed themselves upon account of gaining Proselytes which they admitted of all Nations whence it came to pass that they were scattered over the whole world Vales. Those Jews that were dispersed in Europe had their chief Assembly at Alexandria and there the Septuagints translation of the Bible was in use and thence they were called John 7. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion of the Hâ—llenistâ— And of these there were many also in Jerusalem which used the same translation of the Seventy two being thus skilled in the Greek tongue and these living not in Greece are yet called Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they used the Greek language and the 72 translation whereas the other are called there See Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews who used the Jerusalem Paraphrase The Asian dispersion is mentioned 1 Pet. 1. 1. they had Babylon for their Metropolis and used the Targum or Caldec Paraphrase of Onkelos in their Synagogues b It is very doubtfull where these words of Origens whom Eusebius here quotes doe begin whether it be at those words And Thomas c. or rather at those Peter 't is probable c. For Eusebius has not shown us where they begin Vales. * 2 Tim. 4. 21. a That this 2 d Epistle of S. Peter was not at first received in the Church of Christ with so universal agreement and consent as the former may be concluded from this passage in Eusebius But notwithstanding there are great and sure evidences of this Epistles being written by the acknowledged Authour of it as 1. the Title of Simon Peter with the Addition of An Apostle of Jesus Christ Chap. 1. v. 1. 2. There is a whole passage in this Epistle Chap. 1. v. 16 17. which doth signally belong to Peter that of having been on the holy mount with Christ and hearing those words This is my beloved Son c. which certainly belongs to the transâ—iguration Matth. 17. where onely Peter and James and John were present with Christ. 3. This is said to be a 2 d Epistle Chap. 3. v. 1. written much to the same purpose with the â—ormer 4. S t Jude speaking v. 18. Of the scoffers that should come c. cites that Prediction from the Apostles of our Lord Jesus v. 17. where it is reasonable to believe that this Epistle Chap. 3. v. 3. is referred too for in it those very words are met with and are not so in any other Apostolick writing Knowing this first c. Compare Jude the 17. 18. â— with 2 Epist. Pet. 3. chap. v. 3. All this in all Copies stands unmoved to secure the authority of this Epistle and to convince us of the author of it See D r Hammonds preface to the 2 d Epist. Pet. * Rom. 15. 19. †Acts from 14. to â—1 chap. †1 Epist. Pet. 1. 1. * Luke 1. 1 2 3. †2 Tim. 2. 8. a These words of S t Paul occur 2 Tim. 4. 10. where we now read Crescens to Galatia But the Antients among whom Eusebius seem to have read Gallia so Epiphanius in Haeres Alogor and Hieronymus in Catalog and Sophronius and others But the other reading is the truest which Clemens confirms in his Constitut. Apost Theodoret reads Galatia but says that thereby is meant Gallia Vales. b Areopagus was the Senate or standing Court of Judicature in Athens by whose Laws and orders any new gods were received among them and therefore as soon as they perceived that Paul was a promulger of strange Deities they bring him to the Areopagus to have him examined what Gods they were that he thus Preached Two Judicatures they had at Athens one every year changed made up of 500. chosen men of whom the Republick consisted the other perpetual which judged of Murthers and the like capital Offences and this was
not yet perswaded me to believe that the Legion Melitina was named the Lightning Legion upon that account Some may object that there was indeed a Legion called the Lightning Legion before Antoninus's time but that he gave the Legion Melitina that name also because of the benefit he received by their means But if it were so it ought to be called the second Lightning Legion and yet Dio makes no mention of any such Legion although he reckons up exactly all the Legions enrolled by the former Emperours Moreover Dio says that the Lightning Legion had its station in Cappadocia which agrees very well with the Legion Melitina In the book called Notitia Imperii Romani the prefecture of the 12 Legion termed Fulminea at Melitina is reckoned under the disposition of the Duke of Armenia Whence t is collected that Melitina was not the name of the Legion but of the Town wherein the 12 Legion called Fulminea abode But 't was not usual to give the Legions their denomination from the places where they were in Garison but from the Countreys wherein they were inrolled Therefore what Eusebius says concerning the Legion Melitina seems to me scarce probable Besides Rufinus purposely omitted this name of the Legion as I suppose because he knew that Melitina was the name of a Town in Armenia the less wherein the 12 Legion called Fulminea kept guard in his time But that I may freely say what I think it seems not very probable to me that a whole Legion of Roman Souldiers should at that time be Christians which yet Eusebius seems to affirm who errs in this also because he has not produced the place of Apollinaris nor shown the book wherein he wrote these things But the words with which Eusebius closes this whole story doe sufficiently shew that he himself doubted of the truth of this matter for thus he says in this chap. Let every one determine concerning these things according to his own pleasure Vales. e Tertullians words are these At nos è contrario èdimus protectorem si litera Marci Aurelii gravissimi Imperatoris requirantur quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur Tertul. Apol. pag. 6. Edit Regal Paris 1634. f Quales ergo leges istae quas adversus nos soli exequntur impii injusti turpes truces vani dementes Quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus-Hadrianus quanquam curiositatum omnium explorator nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit Tertul. Apol. pag. 6 and 7. Edit as before We have added these words of Tertullian here that the learned Reader may see how different the translation Eusebius here quotes is from the original copies of Tertullian which we now have g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus which happened in the year 179 he says that See was vacant till the heat of the persecution was over Vales. D r Cave in his Chronological Table says Pothinus died in the year of Christ 177 to whom succeeded Irenaeus the year following * 2 Tim. 4. 21. a Our M. SS copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession as Christophorson S r Hen. Savill and the old Translatour of Irenaeus read it Vales. a The Mâ—â— Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Kings M. S. and Robert Stephens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of which number Irenaeus was one seem to be superfluous and written in the margin onely by some Scholiast But they are in the Maz. Med. Fuk. and Savil. M. SS Vales. b Irenaeus in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter does contradict what Eusebius related before at the 15 th chap. of the second book where he says Mark 's Gospel was publish't at Rome whilest Peter was alive and approved of by that Apostle But 't is no wonder that the antient fathers disagree amongst themselves in this matter seeing we have almost nothing of certainty about the writing of the sacred Gospels save that they are four and written by four several Authours But when or for what reason they were written and whether the Gospel of S. Matthew were first penned in Hebrew it s not very evident Vales. c All the ancient Ecclesiastick Writer as before was noted call that book the Wisedom of Solomon which we now call the Proverbi But that B. entitled now the Wisedom of Solomon is Apocryphal Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here in the original does properly signifie the sayings of wise men which are repeated by heart Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion Wherefore we will see if from hence we can make out the time when Theodotion lived Epiphanius in his book de ponderib says Theodotion flourished under Commodus and then put forth his translation The Chronicon of Alexandria follows Epiphanius's opinion and says he publisht that work in the sixth year of the Emperour Commodus I Judge Theodotion to be somewhat ancienter For seeing Irenaeus has mentioned him in his books against Heresies which books t is manifest he wrote when Eleutherus was Bishop of Rome for he says so in the 3 d B. of thaâ— work we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus others mention it to have been done under Ptolemaeus Philadelphus Which latter opinion in that 't is confirmed by the authority of the greater number of writers has at last prevailed Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus and also in that of his successour Philadelphus which to me seems very probable For seeing Aristobulus Josephus and Tertullian doe say in express words that Demetrius Phalereus put Ptolomy upon this business and it being manifest that the said Demetrius was in great favour with and authority under Ptolomy the son of Lagus and died soon after him we must necessarily say that this translation if it were done by the procurement of Demetrius was begun in the Reign of Ptolomy the son of Lagus And seeing that Philadelphus reigned about two years together with his father being made his Colleague in the Kingdom therefore perhaps 't is related that this translation was made under both the Princes Vales. The Learned Petavius is of the same opinion with Valesius in this matter as may be seen from his Annotations on Epiphanius's Book de ponderib pag. 379. Edit Paris 1622. g Cleâ—oens Alexandrinus says
in this chapter Eusebius favours our conjecture B. 6. chap. 39. where speaking of Alexander the Bishop he uses this very phrase Vales. b The Kings M. S. and Stephens Edition doe here insert these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mariner but they are wanting in the Maz. Med. and Fuk. M. SS Indeed Tertullian in his book de praescription does testifie that Marcion was at first a Mariner ubi â—unc says he Marcion Ponticus nauclerus Stoica studiosus Vales. c The Kings M. S. and Robert Stephens Edition call this man's name Potimus the Maz. Med. Fuk. and Savill M. SS term him Potitus so does Rufinus in his Version and Theodoret B. 1. Hâ—râ—t Fab. Vales. * He means Marcion see B. 4. chap. 11. * That is the holy Ghost whom S t John in his Gospel does several times call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforter See Jo. 14. 6. a Rufinus and Cristophorson supposed the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie errourâ— Nicephorus takes it in such a sense as to signifie a discharging and thought that Blastus as well as Florinus was degraded from being a Presbyter Vales. a The opinions of Writers are various and different concerning this person whose authority Eusebius quotes in this chapter Rufinus Nicephorus B. 4. chap. 23. and Baronius thought it was Apollinaris of Hierapolis whom Eusebius mentioned a little before Jerom in his book de Scriptor Eccles. supposed him to be Apollonius and afterwards thinks 't was Rhodon Apollinaris of Hierapolis was not the Authour of this book 't is from hence manifest because he wrote against the Cataphrygian Heresie when it newly arose as Eusebius attests at the end of B. 4. But this unknown authour compiled his books after the death of Montanus Maximilla and Theodotus as appears by the fragments of them quoted in this chapter See Halloixius in his notes on the life of Apollinaris chap. 3. Vales. b In the Greek Menology at the 22 of October mention is made of the holy Averciâ—s so Nicephorus calls him B. 4. Bishop of Hierapolis a worker of Miracles Halloixius put forth this persons life in Greek Tome 2. concerning the famous Writers of the Eastern Church Vales. c Why this Authour without a name calls the Herâ—sie of the Cataphrygians the Sect of Miltiades rather than of Montanus 't is hard to be determined For he means not here that Miltiades of whom Eusebius speaks in the following chapter For he wrote for the Catholick Truth against the Cataphrygiant The Learned Langus who translated Nicephorus at this place put in Alcibiades in stead of Miltiades Indeed Alcibiades is by Eusebius B. 5. cha 3â— named amongst the principal Abettours of the Cataphrygian Heresie Therefore we must either read Alcibiades here or Miltiades there Vales. d The Kings M. S. and Nicephorus B. 4. chap. 23. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. throughout Pontus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Church of the place to wit Ancyra Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is filled with the noise of c. For the whole Church of that place â—ounded with the rumour of this New Prophecy inasmuch as by reason of the strangeness of this great matter all men talk't of it Hence it appears that the gift of Prophecy was in those times rare and unusual in the Church seeing that the Prophecy of Montanus which then arose stirred up at that time such commotions in the Church Which certainly had not happened had the gift of Prophecy been then common in the Church Vales. f S r Hâ—n Savill in the margin of his Copy made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. continually daily so Christophorson read it Vales. g The reading of the Fuk. and Savill M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the enemies of God So he calls the Montanists because they were the introducers of a new Paraclete or holy Ghost Vales. h This Zoticus Otrenus must be distinguished from Zoticus of Comanes the Bishop whom this Authour mentions hereafter in this chapter For he of Comanes was the antienter of the two Vales. i There were heretofore two Mysia's as also two Phrygia's says Strabo B. 12. The one called the Greater which Strahâ— calls Olympone the other the less which Ptolemy calls Hellesponâ—ia Both of them bordered on Phrygia Whence arose the Greek proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which see Erasm. Adag p. 171. Edit Wechâ—lian There was also another Mysia in Europe which the Latines call Masia but the Greeks always Mysia To difference this Mysia therefore from the other 't is stiled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that Mysia which borders on Phrygia or Mysia in Asia In the Maz. M. S. this Town is called Ardabab Vales. * Or distinction for the term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †See Mat. 24. 11. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor taken from women who leaving their husbands bed go by stealth to that of the Adulterer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep iâ— often used for these adulteries as it occurs frequently in sacred Writt Vales. l Montanus or rather the devil who spoke through the mouth of Montanus knew that 't was predicted by the Lord that the spirit of God at his coming should reprove the world of â—in Therefore the devil that he might make his Auditours believe he was the true Spirit of God did sometimes reprove and rebuke them Vales. m Amongst the Montanists there was a certian Chest into which those of their party put money which was for the maintenance of the Prophets Theodotus was the first that lookâ— after this Chest whom this Authour does therefore call the procuratour of their Propâ—ecy Montanus with his Prophetesses was otherways a great coâ—ener who under a pretence of offerings scraped much money together He usually gave salaries to the Preachers of his doctrine 'T was necessary therefore he should have his Treasury and one to oversee and look after it who also might deliver out the stipends to such as Montanus ordered should be paid Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be seized with a false extasie or trance For there are true extasies such was Peter's Act. 10 and Pauls when he was caught up to the third heaven There are also false extasies amongst hereticks which this Authour does elegantly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These false extasies diâ—teâ— little from madness because the devil is the procurer of them but those which proceed from the divine spirit doe not at all disturb the state of the mind but are calm and pleasant as Epiphanius says in Heres Cataphryg Vales. o These words within this parenthesis seem to me to be a Scholion which some old Scholiast or Eusebius himself put in the margin of his book at this place Besides from hence it may be collected that Asterius Urbanus was the Authour of these three books against the Cataphrygians and not
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 〈◊〉 〈◊〉
raised by Arius and to those affairs which preceded the Nicene-Council If therefore we have a respect onely to Eusebius's Ten Books of his Ecclesiastick History we may say that Socrates began where Eusebius ended But if we also add his Books concerning the life of Constantine as Socrates here does then that will not be true Vales. a Vales. in his Latine translation begins this period not as Musculus and Christoph do and we have followed his judgment as more agreeable with the continuation and connexion of the sense b Socrates seems to have been of opinion that Constantine and Maxentius began their Reign in the same year that Diocletian and Maximianus Herculius did Resign the Empire This also was the opinion of the Authour of the Chronicle of Alexandria and of others who attribute the years of Constantius's Reign to Constantine his Son And hence it is that Constantine the Great is reported to have Reigned 32 years when as really he Reigned but 30 years and 10 months Vales. c Socrates does in the end of his Seventh Book where he concludes his History repeat this in which place he says that he began his History in the first year of the 271 Olympiad in which year Constantine the Great was proclaimed Emperour This Olympiad does begin at the Solstice of the CCCV year being the year after the resignation of Diocletian But Constantius died not this year but in that following when he was the sixth time Consul with Galerius Augustus as we may read in Fastis Idatii And therefore Constantius's death is to be reckoned on the second year of the aforesaid CCLXXI. Olympiad Vales. d Socrates is here in an error for Maximianus Herculius who was otherwise called Maximian the Elder was by Constantin's command slain in Gallia in the year of Christ 310. But Maximinus Caesar being two years after conquered by Licinius died at Tarsus as Aurelius Victor relates and Eusebius in his Chronicle and other Authours This is the common mistake of the Greek Historians they make a confusion betwixt Maximianus and Maximinus using them promiscuously Vales. e Although in the Greek it be Galerius Maximinus yet we must read Maximianus the Greeks usually confound these two names In the beginning of this chapter where the words are Maximianus surnamed Galerius the Sfort. M. S. has it written Maximinus Vales. f This passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maximianus Galerius who was now the supream person in the Empire must be understood favourably for Galerius was not really chief and sole Arbitratour of all things whenas there were at the same time two other Augusti to wit Constantine in the Gallia's and Maxentius at Rome But nevertheless he may be said summam imperii administrasse because he was the seniour Augustus and was respected by the junior Augusti as a father Vales. g Constantine got this Victory over Maxentius in the year of Christ 312. when he and Licinius were in their second Consulate this was the sixth year of Constantin's Reign for he begun his Reign on the 25 th day of July in the year of Christ 306. But if we say that Maxentius was conquered on the eighth of the Kalends of October in the year 312 as Onufrius reckons in his Fasti and Sigonius in his Second Book concerning the Western Empire then that which Socrates here affirms may be true that Constantine routed Maxentius in the seventh year of his Reign But it seems something odd to me that Maxentius should in the Panagyrick of Nazarius be said to be slain in the end of his sixth year just the day before he began his seventh Maxentius began his Reign some days after Constantine therefore if Maxentius died on the eighth of the Kalends of October he must necessarily begin his Reign on the 7 th And by this computation Constantine came to the Empire two months before Maxentius Which indeed does not seem probable to me But Socrates does here accord with his own opinion For whereas Constantine according to him began his Reign in the 305 year of Christ he very well reckons this Victory in the seventh year of his Reign Vales. h Diocletian died at Salona the 3 d of the nones of December in the year of Christ 316. as Idatius does very well write in his Annals The same also says the Authour of the Chronic. Alexand. but instead of Diocletian there is crept into the Text Galerius Maximianus 't is also confirm'd by the authority of Zosimus in the second book of his History where he says that Diocletian died 3 years after the 3 d Consulship of Constantine and Licinius For having said that from the Consulship of Chilon and Libo in which the secular Games were celebrated to the third Consulship of Constantine and Licinius it was above 110 years he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. three years after died Diocletian But Joseph Scaliger in his notes upon Eusebius understood this passage of Zosimus so as if Zosimus should say that Diocletian died three years after the resignation of his Empire or after his ninth Consulship Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made common or exposed the Images placed therein that is as we suppose he caused them to be desecrated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import whereof rendred word for word is this it hapned there only where Licinius was Valesius renders the words thus in iis enim duntaxa◠partibus grassata est quae subditioni erant Licinii it raged in those parts only which were under Licinius's jurisdiction a In the Kings and Florentine M. SS the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is wanting which Christoph inserted To me it seems not very necessary If we do retain it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie Augustus not King as Christoph. renders it Socrates alludes to the Souldiers acclamations who after a signal Victory were wont to stile their Prince Emperour and Augustus The Citizens did the same when the Victorious Prince made his entry into the City Vales. * See Eusebius's Ecclesiastical History book 7. chap. 6. note b. a Lucas Hotstenius a very learned person heretofore wrote a dissertation upon this Epistle of Alexander's which together with some other pieces of his he sent me a little before his death In that Treatise he remarkes in the first place that interpreters had not well rendred these words of Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they had translated thus Cum unum sit Catholicae corpus Ecclesiae whereas there is one body of the Catholick Church But he asserts that the place should rather have been thus rendred whereas the Catholick Church is one body c. or consists of one body For that learned person is of opinion that Alexander alludes to Saint Paul's Epistles wherein the Church is frequently called Christ's body But by the favour of that great man and heretofore my dearest friend this Version cannot be born with For if Alexander had thought as Holstenius means he would doubtless
in his Rationarium Temporum Blondellus in his book de Primatu Ecclesiae and others do relate that Athanasius was recalled from banishment in the year of Christ 338 to wit the year after Constantines death who perceiving the foresaid prelate to be pressed on every side by the calumnies of his adversaries had for a time banished him into the Gallia's But I do maintain that Athanasius was restored in the year of Christ 337 when Felicianus and Titianus were Consuls in that very year wherein Constantine died which I can make evident as I suppose by a most demonstrable argument For Athanasius in his second Apology against the Arians pag. 805. relates that he was released from his banishment and restored to his Country by Constantine the younger who also wrote a Letter in his behalf to the populace and Clergy of the Alexandrian Church This Letter as Socrates does here so Athanasius there recites the inscription of it is this Constantinus Caesar to the people of the Catholick Church of Alexandria The subscription of this Letter is thus dated at Triers the fifteenth of the Calends of July As well the inscription as subscription of this Letter does attest what I say to wit that Athanasius was released from his exile soon after the death of Constantine the Great in the year of Christ 337. For if he had been restored on the year following then Constantine the younger would not have called himself Caesar but Augustus Nor would Athanasius have been restored by Constantine the younger but by Constantius to whom was allotted the Eastern part of the Empire Wherefore in regard Constantine stiles himself only Caesar in that Letter and since Athanasius attests that he was restored by Constantine the younger 't is apparent that that was done before the sons of Constantine the elder were by the Souldiers proclaimed Augusti For upon Constantines death there was a certain interregnum and the Roman world continued without an Emperour almost three months untill the brethren who under the name of Caesars Governed divers Provinces had met together in order to their making a division of the whole Roman Empire Constantine died on the eleventh of the Calends of June and on that very year there were three Augusti proclaimed to wit Constantinus Constantius and Constans on the fifth of the Ides of September as it is recorded in the Old Fasti which Jacobus Sirmondus published under the false name of Idatius This is that which Eusebius writes in his fourth book of Constantines Life chap. 71 to wit that Constantine retained his Empire after his death and that all Rescripts and Edicts bore his name as if he had been yet alive For this reason therefore Constantine the younger stiles himself Caesar only in his Letter to the Alexandrians in regard he was not yet proclaimed Augustus For the Letter was dated on the fifteenth of the Calends of July But he was created Augustus together with his brethren on the fifth of the Ides of September Moreover at that time whilst the brothers were stiled Caesars only Constantinus Junior was the chief in Authority because he was the eldest brother See Valesius's first book of Ecclesiastick observations on Socrates and Sozomen chap. 1. * Place a Socrates mistakes here and all those that follow him in placing the death of Alexander Bishop of Constantinople on the Consulate of Acindynus and Proclus in the year of Christ 340. In the second book of my Ecclesiastick Observations upon Socrates and Sozomen The Learned Reader will meet with Valesius's Ecclesiastick Observations on Socrates and Sozomen at the close of Valesius's second Volume of the Greek Ecclesiastick Historians he may find this matter discussed at the first chapter of the second book of those Observations I have by most evident arguments demonstrated that Alexander Bishop of Constantinople died in the Reign of Constantine the Great and that Paul succeeded him during the Reign of the said Constantine Baronius who places Alexanders death on the year of Christ 340 does manifestly contradict himself For he says that the Synod of the Bishops of Egypt which was summoned to confute the calumnies brought against Athanasius by the Eusebian faction was convened in the year of Christ 339. But those Bishops do expresly attest in their Synodick Epistle that at that very time Eusebius had left Nicomedia and had lept into the Constantinopolitan See 'T is needless to quote the words of that Epistle here in regard they are produced by Baronius himself at the year of Christ 340. Now if Eusebius had gotten the See of Constantinople in the year of Christ 339. Alexander must necessarily be supposed to have been dead before this year Vales. b This person was afterwards promoted to the degree of Presbyter under Paul Bishop of Constantinople and accused his own Bishop as Athanasius relates in his Epistle ad Solitar Vales. * Parts †That is those that owned Christ to be of the same substance or essence with the Father c There were two Churches of this name in Constantinople the one called the Old the other the New Irene as it is recorded in the Life of Paul the Constantinopolitan Bishop which Photius relates in his Bibliotheca Moreover the Old Church called Irene was contiguous to the Great Church which was afterwards named Sophia nor had it separate Clergy-men but the Clergy of the Great Church by turns ministred in that Church The Emperour Justinian informs us of this in the third Novell In the old description of Constantinople which is prefixt before the Notitia Imperii Romani this is called the Old Church and 't is placed in the second ward of the City together with the Great Church The Church Irene to wit The New Irene is recounted in the seventh ward of that City Socrates hath made mention of The Old Irene in his first Book chap. 37. It is termed the Church of Saint Irene after the same manner that the Church Sophia is called Saint Sophia not that there was a Virgin or Martyr called by that name Vales. a The Allatian M. S. inserts some words here after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and having through Eusebius's own ambition removed him from Nicomedia he constituted him Bishop of the Great City Constantinople Vales. * That is he means Constantiu◠and Constans sons to the Emperour Constantine the Great who had a little before this been proclaimed Augusti Constantine the other son of Constantine the Great was now dead See chap. 5. of this book a The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged here and the whole clause read in this continued form having considered with himself how he had been circum vented that he might subscribe Athanasius's deposition For Maximus Bishop of Jerusalem had together with Paul and the rest subscribed Athanasius's deposition in the Council of Tyre In regard of his sorrow for doing this he refused afterwards to be present at the Council of Antioch as Sozomen relates in his
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
Episcopum c. In the 39 th year of his Empire Justinian sends into Exile Eutychius Bishop of Constantinople a Condemner of the three Heads and of Evagrius the Hermite a Deacon and of Didymus the Monk an Alexandrian Confessour whose praises we have produced above from the authority of illustrious men and in his room makes Johannes Bishop a like assertour of the same Errour Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the excellent Florentine Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and in the following Chapter Theophanes makes mention of this Mannour or Village in his Chronicon pag. 151 where he writes concerning Alamundarus's irruption into Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And he burnt the outward parts of Chalcis and ruined the Mannour or Possession Sirmium and the Cynegick Region In the Greek instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalcedon I have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalcis Vales. * Or Being perverted from the right opinion †Or Turned aside * Or The King's way a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unspeakable Hedges In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Hedges not to be broken Which writing the Tellerian Manuscript confirms Vales. b Evagrius mistakes For Johannes succeeded not Vigilius but Pelagius was his successour After whose death Johannes Junior undertook the Episcopate of the Church of Rome on the year of Christ 560. Vales. c This place is chiefly to be taken notice of against the Sentiment of Baronius who believed Macarius was restored to his own See before the Fifth Constantinopolitane Synod But this passage of Evagrius refutes Baronius's opinion Evagrius informing us here that Macarius's Restitution was made long before that Synod To Evagrius agrees Victor Thunonensis in his Chronicon in these words Anno. 37. Imperii Justiniani c. On the 37 th year of Justinian's Empire Eustochius Bishop of Jerusalem who had been ordained whilst Macarius was alive it ejected and Macarius is again put into his own See But Theophanes in his Chronicon places Macarius's Restitution on the times of Justinus Junior as I have observed above Vales. * Justinian †Or Affections * Or Observe †Or Make an excursion * Or Mixt. †Or Directed his discourse by reason a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus and the Tellerian Manuscript it is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he could ruine this Tower For so the Rules of Grammer require it should be 'T is a Metaphor drawn from Machines used in Sieges wherewith Cities are wont to be assaulted Further concerning the constancy of this Anastasius Sinaïta in defending the true Faith against the Heresie of the Aphthartodocitae Eustathius writes also in the Life of the Blessed Eutychius Patriarch of Constantinople Vales. * Or Divine †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed himself * Galat. 1. 8 9. ‖ Or Lookt on b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is strange that three Translatours Langus Musculus and Christophorson should all mistake in the Rendition of one word The Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valedictory or Farwell Orations and have handed down to us the peculiar method of Those Orations as I have remarked in My Notes upon Eusebius's Life of Constantine book 3. chap. 21 note a. Vales. * Or Sentences c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil at the margin of his copy has mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the Rules of Grammar require it should be But I have observed that the Rules of Grammar are sometimes despised by our Evagrius Nicephorus when he wrote out this passage of Evagrius instead of the Conjunctive Particle substituted a Praeposition in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Judicatories a Concerning the Office of the Curopalates much to hath been already said by many persons to repeat which here is superfluous we will remark this only that the Curopalates always went before with a Golden Rod as often as the Emperour would appear in publick Cassiodorus tells us this in his Formula Curae palatii in these words Considera quâ Gratificatione tracteris c. Consider with what Gratification you are treated how being adorned with a Golden Rod amongst numerous obeysances you seem to go first before the Royall feet So also Corippus in Book 2. Chap. 7. De Laudibus Justini Minoris where he describes Justinus's procession to the Cirque in these words Tunc ordine longo Incedunt summi proceres fulgensque Senatus Ipse inter primos vultu praeclarus honoro Fratris in obsequiâ—m gaudent Marcellus abibat Dispositorque novus sacrae Baduarius Aulae Successor Soceri factus mox Curopalates Concerning this Golden Rod which was wont to be carried before the Roman Emperours Paulus Silentiarius speaks in his description of the Church of Saint Sophia not far from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I assent not to that Learned man who hath rendred it Aureas Secures Golden Axes And at first this dignity was small for it was under the dispose of the Castrensis See D r Howells History Second part pag 64 of the Sacred Pallace But afterwards it began to be accounted the chiefest dignity of the Pallace from such time as Justinus Nephew to Justinian bore it It was a Civil not a Military dignity as Alemannus thought who in his Notes on Procopius's Historia Arcand confounds the Curopalates with the Comes Excubitorum Vales. * Or Running of Horses in the Cirque †Or About to doe and submit himself to the usages of an Empire * Or Innovation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus book 17. chap. 33. took these words of Evagrius as meant of the Bishops who had been banished by Justinian into various places for their defence of the true Faith But that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can not bear this interpretation Therefore Christophorson chose to interpret this place concerning the Bishops who from all places had been assembled together at Constantinople But neither can I approve of this Rendition in regard Evagrius says those Bishops were not convened at Constantinople but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in all places Vales. * Or Openly involved in †Or Immense c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some word seems to be wanting which may be supplied in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most contrary Vices And so Christophorson seems to have read Vales. See chap. 19. note d. d This Justinus was Son to Germanus Patritius and Cousin-germane to the Emperour Justinus as Johannes Biclariensis informs us in his Chronicon Indeed Germanus and Justinus Junior were akin For Germanus was Justinian's Nephew by his Brother But the Emperour Justinus was the Son of Vigilantia Justinian's Sister Further this Justinus Son to Germanus had born the Consulate in the year of Christ 540. The Emperour Justinian had created the same person Master of
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
Christophorson translates it in this manner Quo regnante eas Relationes Composuimus idque eo ipso tempore quo Theodosium in Lucem edidit during whose Reign we composed those Relations and that at that very time wherein he brought to light Theodosius Christophorson was of opinion that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation is not to be endured For Evagrius had not composed that Work of Relations during the Reign of Mauricius but whilst Tiberius Constantinus was Emperour as he himself affirms a little above Therefore I had rather retain the common reading here by understanding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Relation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourse For when the Emperour Mauricius's Son Theodosius was born Evagrius wrote an Oration to the Emperour Mauricius wherein he congratulated with him on account of the Birth of his Son and foretold the highest felicity both to Mauricius and the Roman State because Mauricius had abolished the old Reproach of the Roman Empire and had at length begotten a Male-child For none of the Roman Emperours who had Reigned in the Eastern parts even from the times of Theodosius Junior had begotten Male-children Evagrius therefore says that on account of this Oration he had been rewarded by Mauricius with the Codicills of a most ample Praefecture Vales. h The most noble Theodosius was born in purple on the third year of Mauricius's Empire on the twenty sixth of the month September and therefore on the fourth Indiction which had begun from the Calends of the September of this year The same Theodosius was afterwards Crowned Augustus by his Father Mauricius in the eighth Indiction on the twenty sixth of the month March when he was four years and an half old as Theophanes relates in his Chronicon pag. 225. Vales. * That is Without setting forth what Chapter it is viz. the 20 th 30 th c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Graecians are wont to inscribe their Books written concerning any one's Life Philostratus gave his Books concerning the Life of Apollonius Tyaneus this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philostratus's eight Books concerning the Life of Apollonias Tyaneus So also Marcus Antoninus entitled the Books concerning his own Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelve Books of Remarks upon himself 'T is further to be noted that although these Books have this Title concerning the Life of the Emperour Constantine yet all things are not contained therein which were performed by that Emperour but those matters only are described which relate to true piety and the Glory of the Christian Religion Whereof Eusebius gives an express advertisement in the beginning of this book chap. 11. Vales. b At this place Robert Stephens has added these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five Books what Copies he followed I know not For these words occur not either in the King's Copy or in the Old Sheets Neither are these words to be found in the Fuketian Manuscript 'T is certain this Work concerning the Life of the Emperour Constantine consists only of four Books which is also attested by Photius But because Eusebius had added three small Pieces to wit the Emperour Constantine ' s Oration to the Convention of the Saints the description of the Church at Jerusalem together with the Sacred Presents there Dedicated by Constantine and a Panegyrick spoken at Constantine ' s Tricennalia hence it came to pass that this Appendix was by some taken for a Fifth Book Indeed the Index of the Chapters which is prefixt before Constantine's Oration to the Saints in the Fuketian Manuscript has this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chapters of the Fifth Book But in the Kings Copy the Indices of the Chapters are omitted and this Title is written at the side though in a more modern hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the Fifth Book Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second and Third Decade of years 'T was usuall with Emperours to celebrate solemn Feasts and Pastimes for joy they were arrived at the 10 th 20 th or 30 th year of their Reign the Feasts for their tenth year were termed Decennalia those for their 20 th Vicennalia and them for their 30 th Tricennalia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Vicennalian Hymns This Oration spoken by Eusebius in Constantine's Vicennalia is not now extant We can only affirm this of it that it was spoken in the Nicene Synod in the presence of the Emperour Constantine as Eusebius attests in the following words but he tells us this very thing much more plainly in book 3 chap. 11. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have platted him Tricennalian Crowns of Orations He means The Tricennalian Oration concerning the praises of Constantine which Eusebius had annexed at the close of his books concerning the Life of Constantine as he himself attests book 4. chap. 46. Nevertheless in the Fuketian Manuscript this Oration is prefixt before Eusebius's Books of the Life of the Emperour Constantine Which is very right indeed if we respect the time wherein this Oration was spoken but 't is Contrary to the opinion of the Writer himself who ordered that Oration to be placed at the close of these books Vales. * Or Our Oration is c. See chap. 2. note c. †Aspect or Sight ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil hath noted at the margin of his Copy that perhaps the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our Oration is self The same thing came also into my mind before I had procured S r Henry Savils Copy 'T is the same with what Eusebius says in the following chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and converst with us our selves in a most admirable manner But after a more diligent inspection into the thing I am now of another opinion Nor do I doubt but Eusebius wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanied or conversing with Imperial Majesty her Self which is a most elegant expression For he makes Imperial Majesty a kind of Goddess as 't were whose inseparable Companion he says Constantine was after his death in regard he conversed above with God the supreamest of Kings but reigned on the earth in his Sons Questionless whosoever shall read the following words with attention will never doubt of this Emendation Vales. * Or Pertook of the honour of Gaesars †Or Virtue of Religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Old Sheets is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly In the Fuketian Manuscript the four former words are wanting and there is a blankspace left capable of one or two words only Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscripts this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather retain the ordinary reading only I would alter the punctation For I am of opinion
that a Câ—mma is not to be placed after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a most admirable manner as Musculus and Christophorson have done but after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus converst with us our selves as we have pointed it For Eusebius says this was the greatest Miracle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most admirable that although Constantine was dead yet he had the same honours and obedience paid him as when alive Vales. * Or Resplendent †Or Residencies of Mortalls †Or With an Immortality of an endless c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Fuketian Manuscript and S r Henry Savil's Copy I have mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am dumb c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant expression as persons skillfull in the Greek Tongue do very well know Further whereas all these expressions in this and the foregoing chapter are spoken by Eusebius in the third person concerning his Speech or Oration we chose rather to change the person and put it in the first because the propriety of the Latine Tongue seemed wholly to require that Vales. For the same reason here given by Valesius in relation to the Latine Tongue we have likewise altered the person in our English Version * Or The dignity of his equall praises †Or The Immortall God and The Word * Or Subjected to †Made or constituted ‖ Or The true promises of these his words * Conclusions of Life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not pleased with the reading in the Fuketian Manuscript and in Gruter's Copy which reading I found set at the margin in Moreus's Copy also it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By a transposition of one particle I mend the place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so much that c as we have rendred it And I dare lay any wager that Eusebius wrote so Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here Titles or Scpulchrall Monuments as I have at large remarked on Eusebius's Eccles. History Vales. †His Death ‖ Or The Nature of Mortalls b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means Paint of Encaustum or Ceruss which was made by wax melted in the fire This was the most ancient sort of Painting as Pliny tells us book 35 chap. 11. Ceris pingere ac picturam inurere quis primus excogitaverit non Constat 't is not known who first found out Painting with wax and burning the Paint The same Pliny reckons up three sorts of this Painting to wit with wax with the Cestrum a kind of Peircer to bore with in Ivory and with the Pencill in wooden Tables Encausto pingendi duo fuisse antiquitus genera constat cera in â—bore cestro donec classes pingi caepere Hoc tertium accessit resolutis igni ceris penecillo utendi By which words 't is very obscure what Pliny means in regard he sayâ— that the first sort of Painting with Encaustum was with wax For 't is not to be understood that there was no wax in the other sorts of Encaustick Painting The meaning therefore is this that that first sort of Encaustick Painting was performed with wax only no other instrument besides wax being made use of to Paint Procopius in his first book de Aedificiis Justiniani speaking concerning the Roof of a Church describes this sort of Painting thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Roof was adorned with Paintings not with wax made liquid or burnt and diffused 'T is apparent that by these words Procopius means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Encaustick Painting 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs in John Chrysostome also as 't is recorded in the Second Nicene Councill pag. 542. And in Pope Gregorie's Letter to Germanus Bishop of Constantinople at page 535 of the same Nicene Councill where Anastasius Bibliothecarius renders it imaginem cerâ perfusam a Picture besmeared with wax The same term occurs hereafter in our Eusebius at book 3. chap. 3 and in the History of Nicephorus Patriarch of Constantinople about the end Concerning this Painting Apuleius speaks in defensione suâ in these words Enim verò quod luto fictum vel are infuâ—um vel lapide incisum vel cerâ inustum vel pigmento illitum And Nazarius in the Panegyrick he spoke to Constantine speaking concerning his Images thrown down by Maxentius writes thus Aboleri hic vultus non potest universorum pectoribus infixuâ— est nec commendatione cera aut pigmentorum fucis reniâ—eâ— sed desiderio efflorescit animorum Paulinus likewise in his eighth Epistle to Sulpicius Severus at which place see Fronto Ducaeus's notes There is also an eminent passage of Boethius's concerning this matter in his Preface to his Books of Arithmetick which he Dedicated to Symmachus the Patricius At Picturae manibus tabulae commissae fabrorum cerae rusticâ observatione decerptae colorum suci mercatorum solertia perquisiti Lintea operosis elaborata textrinis multiplicem materiam praestant For so that place is to be corrected from an old Manuscript of Thuanus's Library Lastly Anastasius in his Sermon de Sabbato which is recorded in the Seventh Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image being nothing else but wood and colours mixt and tempered with wax Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have taken occasion and so the reading is in the Old Sheets of the King's Library S r Henry Savil had likewise remarked at the margin of his Copy that in his judgment the reading was to be thus But in Moraeus's Copy at the margin 't is mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which reading I am best pleased Vales. * Forms or figures †Or Soul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their information Vales. †Pattern or Instance * God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusuall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of that which others would term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius says that Constantine reigned thirty compleat years and something more Which is true For besides thirty years he reigned almost ten months Further at the beginning of this period the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time of his Reign not as the common reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made him the Conquerour as I found it mended in the margin of the Moraâ—â— Copy which reading Christophorson has followed The same reading occurs in the old Sheets in the Savilian and in the Fuketian Manuscripts Vales. * Or God-opposing c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it prope dixerim I had almost said as if it had been written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius meant another thing For being
Therefore I am easily induced to believe that this place is corrupted and that it ought to be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of those persons that were chosen into the Empire by those who had resigned the Government that so Maximinus may be meant here who together with Severus was made Caesar by Diocletian and Maximian at such time as they resigned their purple as Idatius writes in his Fasti. And thus the order of the times will proceed right in Eusebius For Maximinus ended his life after the overthrow of Maxentius and by a most ignominious sort of death too as Eusebius relates Eccles. Hist. book 9. chap. 10. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the first person from book 8. chap. 13. of his Eccles. History where this whole place occurs almost in the same words Further what Eusebius says hapned first of all to Maximianus Herculius that his Pictures and Statues should in all places be thrown down ought not to seem strange to any one For we must understand this in the same manner as where he tells us that Constantius Chlorus was the first Emperour that was deified He means he was the first of those Emperours which he had seen But if any one had rather understand these words concerning Maximinus he has Eusebius to defend his Opinion who in the last chapter of his ninth book attests in express words that all Maximin's Statues and Pictures were broken after his death Vales. a At these words a chapter is begun in the Fuketian Manuscript and in the old Sheets Vales. * Or Other part b This place must be made up from chapter 8. book 10 of his Eccles. History whence also the following chapter is to be mended Vales. * Or Traiterous * Or Menaces * Or Hold communication †Matters of consideration or debates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this reading I found in Moraeus's Copy also But I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in honour to those consecrated persons For Eusebius gives reasons why the Emperour Constantine would ever and anon convene Synods of Bishops The first reason says he was that he might give honour to Gods Priests when assembled together Secondly that he might establish Peace and Concord amongst them 'T is certain Eusebius does usually term The Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it frequently occurs in these books But if with Turnebus we would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the discourse may agree with what follows and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken for Religion it self which is more uncouth For I had rather express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in honour to the sacred Law Vales ‖ Dissipate or tear in sunder a Eusebius in his Chronicon at the fourteenth year of Constantine says thus Licinius drives the Christians from his own Pallace Orosius says the same in book 7. but in a disturbed order of affairs and times in regard he relates that before the Cibalensian War which War hapned on the eighth year of Constantine's Empire For there were two Civil Wars between Constantine and Licinius The first War wherein Licinius was vanquished at Cibalis in Pannonia hapned on the year of Christ 314. The reasons of which War are Recorded by no other Writer that I know of but the Authour of the Excerpta de Gestis Constantini which I have long since published at the end of Amm. Marcellinus see pag. 473. But the latter War was that wherein Licinius was routed near Hadrianople and at length compelled to a surrendry of himself on the year of Christ 324. Eusebius has made no mention of the former War for this reason perhaps because Licinius as yet had not raised Persecution against the Christians For Licinius undertook to persecute the Christians long after that first War to wit on the fourteenth year of Constantine's Empire as 't is Recorded in Scaliger's and Miraeus's Edition of Eusebius's Chronicon that is on the year of Christ 320. The same year occurs in Cedrenus's Chronicon But Baronius relates that Licinius raised Persecution against the Christians on the year of Christ 316. But in Baronius's Annalls the History of both the Wars against Licinius is very much confused and must be amended partly from Idatius's Fasti and partly from the Gesta Constantini heretofore published by me 'T is certain Sozomen book 1. chap. 7. attests in express words that Licinius undertook to persecute the Christians after the Cibalensian War Vales. b From these words a new Chapter ought to have been begun For these words belong to Licinius's second Law Further the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs in the Contents of Chap. 53 seems to be faulty and put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church And yet 't is strange that both in the King's Manuscript and in the old Sheets the reading is constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although in the old Sheets 't is mended in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Fuketian Manuscript 't is excellently written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not meet in the Churches together with the men Vales. c Or He despaired of finding the Ornament of Chastity amongst men Valesius thinks it should be written and pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He despaired of the nature of men making use of an ill argument * Or He Himself making use of himself as the Brand and Reproach of Nature a See what I have noted at chap. 8. book 10. of Eusebius's Eccles History whence these passages are transcribed almost word for word Vales. * See note b. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the words are to be construed which Christophorson perceived not Indeed in the Fuketian Manuscript after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed a Comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Offices of Magistrates For each Magistrate had his Office or Attendants This Office was a certain Body of Officials or Souldiers who attended on the Judges as may be seen in the Notitia of the Roman Empire These Offices the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have long since remarked at the 26 th book of Amm. Marcellinus pag. 318 of my notes The Old Glosses therefore are right in explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officium apparitio So John Chrysostome in his first Homily on the Epistle to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Don't you see children how when at play they make a company of Apparitours or Attendants and Officials c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Morinus a Learned person who has rendred these Books into French thought that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Gentiles or Heathens were meant as if Eusebius had said What need we make mention
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
brought into the City that bore his own name Which the people of Rome were sorely troubled at in regard by his Arms Laws and mild Government they supposed the City Rome renewed as ' t were I know indeed that these words of Aurelius Victor may be understood concerning the Citizens of Rome who took it ill because Constantine's Body had been interred at Constantinople rather then at Rome Nevertheless I am of opinion that Victor thought otherwise to wit that all the Inhabitants of the Roman world were most sorely troubled at the death of Constantine Which meaning is plainly confirmed by the following words Quippe cujus armis legibus clementi imperio quasi novatam Orbem Romanum arbitraretur For so 't is to be read and not urbem Romanam Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one of these words is useless The Fuketian Manuscript has only the Latter whereto agrees Turnebus's Book Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon losty Benches or Seats b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Fuketian and Turnebian Copy is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must without doubt be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is above at book 3. chap. 10. Vales. * Generals or Commanders in chief a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the manner of saluting the Roman Emperours consult the Learned D r Howells History Second Part pag. 52. This Adoration was little more than what is now a days used to Princes namely a kneeling to them and bowing the head b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the Honorati So the Latines termed those who bore honours as I have at large remarked at the 14 th Book of Amm. Marcellinus Whereto add a passage of Gaudentius Bishop of Brixia in his Letter to Benevolus Nam sicut Honoratorum nostrae urbis ita etiam dominicae plebis domino annuente dignissimum caput es Vales. * Or Their own carriage of him c After Constantine's death there was an Interregnum nor did any Augustus Reign in the Roman world Which interregnum i. e. a time when there was no Emperour continued not only till Constantine's Burial but to the fifth of the Ides of September as Idatius attests in his Fasti. So for the space of three months and an half the Roman world was without the Empire of an Augustus For during that whole time which is between the eleventh of the Calends of Jun◠and the fifth of the Ides of September his Sons were styled only Cae-sars 'T is certain Constantinus Junior in his Letter so the Alexandrians which bears date after his Fathers death in the Consulate of Felicianus and Titianus on the fifteenth of the Calends of July has the Title of Caesar only This Letter is extant in Atbanasius in his Second Apologie near the end Vales. * Or Turned into stone †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly * Or Well known †Or Greatest Symbol of supream Empire * Or Of Rome a The same is attested by Aurelius Victor in those words of his which we quoted above at chap. 65. noto b. Vales. a Constantius Caesar whom his Father had made Governour of the East upon hearing of his Father's sickness had in great hast taken a journey that he might see his Father before he died But the vehemency of his disease frustrated the Son's desire For when he was arrived at Nicomedia he found his Father dead as Julian relates in his first Oration concerning the praises of Constantius pag. 29. With Julian the other Writers of History do likewise agree Zonaras is the only Authour who relates that Constantius Caesar who was then at Antioch arrived whilst his Father was yet living and that he honoured him when dead with a most magnificent Funeral Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word save one is added by the I earned from conjecture as I think Nevertheless there seems to be something more wanting and perhaps Eusebius wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the City that bore his own name Hence it appears that Constantine's dead Body was kept at Nicomedia with all Imaginable honour and reverence till the coming of Constantius Caesar. Who after he was arrived at Nicomedia conveyed his Father's Corps to Constantinople Wherefore the Author of the Alexandrian Chronicle is mistaken who relates that Constantius came directly to Constantinople and there celebrated his Father's Funeral Vales. * Or The things of a becoming Sanctity * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Assemblie †Or death a A twofold sense may be given of these words For either Eusebius means that Constantius Caesar when he had deposited his Father's Ark or Coffin in the Church went presently out of the Church with the Souldiers or else this is his meaning only that Constantius having done that withdrew out of the middle of the Church that he might give place to the Priests Which meaning is in my judgment truer For Constantius although he had not as yet been baptized was nevertheless a Catechumen as Sulpicius Severus tells us in the Second Book of his History Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gellius B. 13. Cap. 10. b Translatours thought that these words were spoken of God who gave the Empire to Constantine's Sons But after a more attentive examination of the matter I am of opinion that they are spoken concerning Constantine himself who even dead delivered the Empire to his Sons And this is confirmed by the following words Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had wisht that after his death he might not like other Princes be consecrated and reckoned amongst the Divi but that being buried with the Apostles he might be a partaker of the prayers which are wont to be offered to God by the Faithfull in honour of them as Eusebius has said above at chap. 60. Whence it appears that here it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as it is in Moraeus's Book and at the margin of the Geneva-Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through his own most c. Nor will this place be perfect even this way unless these words be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which Eusebius confirms in the foresaid 60 th chapter The point must also be blotted out which is set a little after as well in the Kings Copy as in the Common Editions and it must be read in one breath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Than which there is nothing more certain which makes me admire that Translatours saw not this In the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nor is it otherwise in the Books of Turnebus and S r Henry Savil save only that S r Henry has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets I found this place written thus 〈◊〉
the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
their eyes whom they may imitate Thus the Emperour Julian framed his own Actions and Morals in imitation of Prince Marcus as Amm. Marcellinus relates Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pure mind as the reading is in the Fuketian Copy Wherein likewise it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently well Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Books of Scaliger Bongarsius and Gruter this place is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which writing I likewise found in the Fuketian Copy But S r Henry Savil in his Copy has mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so Christophorson read But the common reading which I found in the Kings Copy and in the Sheets is in my judgment far better and therefore we have followed it in our Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c to whom which I wonder Christophorson and the rest perceived not Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his death that the sense may be compleat Farther this place concerning the Martyrs is a most elegant one Vales. * Or Nobility h And this passage is very remarkable concerning the Sacrifice of thanksgiving which was offered to God in memory and honour of the Martyrs For so these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be explained which Christophorson understood not For the Christians did not offer sacrifice to the Martyrs but only to God giving him thanks that he had conferr'd on them a Crown of Martyrdom as S t Augustine writes Book 8. de Civitat Dei Chap. the last And this is what Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Thanksgiving But because the Christians offered to God this unbloudy Sacrifice at the Monuments and Sepulchres of the Martyrs that they might give him thanks for the rewards of the Martyrs and for their Crowns and Victories therefore Constantine says this honour was given to the Martyrs Vales. i Concerning these Banquets and Feasts of the Christians which were made at the Sepulchres of the Martyrs mention is made by S t Austin at the book and chapter now cited in these words Quicunque etiam epulas suas eò deferuns c. Also whoever carry their Banquets thither which is not indeed done by the better Christians and in many parts of the world there is no such Custome Yet Whoever do that when they have set them there they pray and take them away that they may eat them or distribute also of them to the indigent they will have them sanctified there by the merits of the Martyrs in the name of the Lord of the Martyrs Farther at first these Feasts were sober and moderate But afterwards when licentiousness was arrived at a greater height they were perverted to Drunkenness and Lasciviousness And therefore in most places they were wholly abolished as S t Austin attests Epist. 64. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the the ordinary Editions Vales. †Or Doctrine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even in this matter as I found it mended in the margin of Moraeus's Book And so 't is written in the Fuketian Copy Vales. * Knowledge or Comprehension b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I suppose be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the faith of every particular person Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have exprest in our Version Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these there are many words wanting as 't is apparent from the Contents of the Chapter We chose to get out any sense from a corrupt and imperfect place rather than with Christophorson to expunge the whole passage S r Henry Savil in his Copy has also expunged this whole period as far as those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither is mankind c. Indeed in the Fuketian Copy that whole period is wanting Vales. * Or Is made a neighbour to it that is to an uncreated essence by a life according to Virtue a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten which reading pleases me best Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am of opinion that this place is to be corrected thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if c. That is if the things which are made be equal to God that Command whereby he has ordered them to be made would not be agreeable to him For an equal can't have authority and empire over an equal Away therefore with the Emendation of Learned men which I found in the Fuketian Copy and in Moraeus's Book namely this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if it be madness to liken these things to him the Command c. But if you reade thus there is no sense nor will the following words cohere with the foregoing Christophorson had indeed found it so in his Books as 't is visible from his Version But the common reading is supported by the authority of the Kings Copy and the Old Sheets Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I am extraordinarily pleased with For he renders it Quomodo autem omnium comparatio non ridicula est But how is not the comparing of all things ridiculous c. Certainly 't is either thus to be read or to be understood thus For Constantine terms that equalling of all things a confusion Vales. * Or Covered d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thus Constantine argues Even things Celestial says he cannot be compared with God Much less things Terrestrial and Brutes This is the meaning of this place But the Manuscript Copies of Christophorson S r Henry Savil Gruter and M r Fuket word this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard the dignity of c. Which reading seems to me better and more elegant Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to allude to those passages we meet with in the second and third Chapter of the Revelations where God says Vincenti dabo Coronam To him that overcometh I will give a Crown c. Indeed the life of a Christian man is wont to be compared to Champions as it frequently occurs in S t Paul's Epistles But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant after the usual manner of Graecians as 't is well known to those skilled in the Greek Tongue Vales. * Or In place of many goods †Or Both as to dignity and in a diversity of power f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Robert Stephens has also remarked in his Various
Magi are not in the Sacred Volumes said to accuse Daniel But the Presidents and Princes Nor is he called Cambyses who ordered Daniel to be cast to the wild-beasts but Darius the Median concerning whom the Opinions of Chronologers are various For most of them will have him to be Cyaxares son to Astiages But Scaliger affirms him to be Nabonnidus to whose opinion our Petavius agrees The consent of which two persons I value highly For whereas they are wont to dissent in most things whereever we see them agree it is the greatest Argument of Truth Nevertheless Abydenus in his History of the Assyrians seems to contradict their Opinion For he writes that Nabuchodonosor inspired by God a little before his death foretold the Babylonians that not long after their City should be ruined For that Mulus the Persian should come who should put the yoak of slavery on them But that Medus the glory of the Assyrians should be his Assistant in the besieging of that City For so I render these words of Abydenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is certain the Greek words have no other import than that which I have mentioned Now if Medus was Cyrus's Companion and Assistant in besieging Babylon and in reducing it to slavery then Medus is not Nabonnidus But Scaliger who will have Darius Medus to be Nabonnidus does thus explain Abydenus's words that by Medus's fault that Calamity would befal the Babylonians But Abydenus has not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which term is signified a Society and Communion of some fact with another person So the Son of God is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because together with the Father He is the Authour of all things 'T is therefore plain from Abydenus's words that Medus is not Nabonnidus Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it in the Nominative Case thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Prayer c. The meaning is so great is the power of prayer that it tameth the most savage Beasts Indeed in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Attempted k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Ready to mention c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testimonies which is righter For Constantine does not produce only one Testimony but two Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace the amendment of Learned men which I also found in Moraeus's Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Priestess of Apollo So indeed 't is in the Fuketian Copy and in the Sheets Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had better have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Places in Heathen-Temples which no body went into but the Priests d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever persons amongst the Christian Writers produced the Oracles of the Sibylls in confirmation of the Christian Faith they were constrained to say the same concerning the Sibylls which Constantine does here namely that being inspired by a Divine Spirit they uttered predictions concerning Christ. So Justin in his Paraenesis to the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't will be easie for us to learn the true worship of God in part from the Old Sibyll who from some powerfull inspiration teaches us by Oracles c. Agreeably whereto S t Augustine writes in his de Civitate Dei B. 18. Chap. 23 and S t Jerome in his first Book against Jovinianus For he says that Divination was by God allowed to the Sibylls as a reward of their Virginity And S t Austin is not afraid of enrolling them in the City of God But Gregory Nazianzene in his Poem to Nemesius says that Hermes Trismegistus and Sibylla whatever they predicted concerning God did not forâ—â—â—â—â— those things by Divine Inspiration but had them out of the Sacred Books of the Hebrews which they had incidently perused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gregory of Nazianzum and those most Holy Fathers of the Church did believe that those verses were really composed by the Sibylls whereas notwithstanding they were made by idle people and published for the Sibyll's Verses about the times of the Emperour Hadrian 'T is certain no writer ancienter than Justin has made mention of them And Celsus who as we have shown above lived in the Empire of Marcus Antoninus affirms that the Christians had forged and inserted many passages into the Sibylline Verses Origen records his words in B. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know indeed that Origen denâ—es this For thus he answers Celsus that he ought to produce ancienter Copies of the Sibylline Verses wherein those verses which he said had been inserted by the Christians were not in any wise to be found It might doubtless have been easie for Celsus to do that and by this argument to have evinced the falsity of those verses But there are other arguments whereby this may be proved For if the Sibyll's Predictions concerning Christ had been so clear why has not S t Paul made use of Her Testimony in his Epistles and when he spoke to the Athenians especially in regard he disdained not to cite Aratus and other Heathen Poets Doubtless if the Sibyll had written this Acrostick concerning Christ there is no reason why we should scruple to reckon Her amongst the Prophets and even in the first place For none of the Ancient Hebrew-Prophets wrote so clearly and distinctly of Christ as are these verses of the Sibyll produced by Constantine And yet neither Origen nor any of the Holy Fathers ever allowed this that the Sibylls should be reckoned amongst the Prophets yea they esteemed those who believed thus to be Hereticks and termed them Sibyllistae as Origen informs us in his fifth Book against Celsus Where he answers Celsus who had objected that the Christians were divided into several Sects for that some of them were Psychici others Spiritales that some of them worshipped the God of the Jews others did not that some were Sibyllistae c. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * I had at first resolved to have put these Greek Verses into an English Acrostick that is to have made every verse begin with one of the Letters of these words Jesus Christ Son of God Saviour Cross in their due order as they do in the Original agreeably whereto Valesius Musculus Christophorson and Curterius have done them into Latine Verse But on tryal I found it a thing very difficult at least to me to be well performed in our Language Besides I judged it a matter of less consequence to omit the Acrostick than to give the Reader a lame and imperfect Version of the Original Which must necessarily have been done had I been tied up to begin every Verse with one of those particular Letters e 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
Nam cum duae rationes abâ—undi ex hâc vit â sibi reliquae essent For whereas two reasons of departing out of this Life were remaining to Him As if in the Greek the reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius's meaning therefore is this whereas the one of two things was of necessity to be done by Christ in the close of His Life namely that He should either yield up His Body to be wholly consumed by death or else should declare Himself to be superiour to death c. You see how different this meaning is from that of the Translatour For Christ had not a twofold reason for departing out of this life but one only namely Death For as the Poet says Omnes una manet mors one Death awaits all persons But in death one of these two things remained to be performed by Christ that he should either wholly submit to death and deliver up His Body to it as some rich Spoyles or else should shew Himself to be above Death and should rescue His Body as a prey out of the jaws of Death Besides Eusebius has shown a little before that death was necessarily to have been undergone by Christ. For had He been minded to withdraw His Body privately and as 't were by stealth out of this life without doubt all persons would have believed Him to have been a Ghost or Apparition not a true and real man He produces other reasons also whereby He may confirm this Which when He had set forth at length He concludes in this manner On account of all these reasons says He in as much as 't was wholly necessary that His Body should have an end befitting God allotted to it Christ thus dispenc'd His own death The one of these two things was to be done by Him in the end of this His Life as I have said already And these words hang together excellently well But the Translatour's exposition differs widely from Eusebius's meaning in regard Eusebius would demonstrate that a single not a double reason for departing out of this life was left remaining to Christ. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should chuse to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as of a Play make a most reproachfull Catastrophe or calamitous conclusion of His whole Life Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to darken as 't is in the Fuketian Copy Vales. * Or With the greatest decency †Or Heard h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something must of necessity be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Vessel that can't be burnt 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Christophorson read A little after in the Fuketian Manuscript 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulling it out of the flames entire and unconsum'd not as the reading is in the Geneva-Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Gain a belief of the Miracle so Valesius i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken by Eusebius for the death or passion of Christ. So he has said above in this chapter concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I say His death is in this manner dispenc't and ordered See what I have noted at the First Book of his Eccles. Histor. Chap. 1. Note b. 'T is certain Epiphanius calls the Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the worship of the Lord's Passion Vales. k These words must be helpt by a favourable interpretation For Christ left not His own Body during the least moment of time In regard as 't is wont commonly to be said that which he had once assumed he never parted with But He suffered His own Body to be for some time destitute of the Company of His Soul Presently in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I would rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surrendring up to death that which was mortal Vales. l For Christ rising from the dead plainly declared that eternal life which He had preacht to all men to be superiour to every death And this the Translatour understood not who though his Version be otherwise elegant enough yet frequently wanders from the true sense in so much that in this particular the Version of this Panegyrick may seem far meaner than the Translation of the Ecclesiastick History Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it behoved Which reading the Translatour seems to have followed Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Eusebius says namely that Christ before He dyed had sprinkled some seeds of the knowledge of God amongst the Nations may be understood two ways For either He means the seeds which were by nature put into mens minds whereby they are instructed in the knowledge of God or else He means the preaching of Christ who when conversant on earth had declared the worship of the true God not only to the Jews but to the Gentiles also Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perswasion whereas nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be more frequently used to signifie the greater Cable of a Ship In the same sense with that here he has made use of this word in his Book concerning the Martyrs of Palestine Chap. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and most evident instance to perswade me to believe Clemens Alexandrinus uses the same word frequently Chrysostome in Hom. 1. On the Epistle to the Ephesians notes that this is a common but homely term whereby is meant a certain vehemency and eagerness of will his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c against the Errour c. A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing them the Trophies The Fuketian Copy confirms both Emendations Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is not a little difficult For how can what Eusebius says be understood that that life namely which Christ has promised is the first-fruits of a future Life with God Questionless by the Life promised to us by Christ Eusebius means the Resurrection which is as 't were the Entrance and Beginning of that eternal Life with God Or rather he means the Resurrection of Christ's Body which was the first-fruits and pledge as 't were of our hope and Resurrection as Eusebius tells us in the close of this Chapter Vales. * Or Himself †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius De Satisfac Christi Chap. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An elegant term taken from the secretest mysteries of Magicians and Conjurers who asserted that men were to be sacrificed to the end the life of others might be redeemed So Antinous was
‖ Or Of the life of men b Theophylactus book 5. chap. 3. says Chosdroes was only termed Son by the Emperour Mauricius But Theophanes in hâ—â— Chronicon pag. 224 affirms in express words that Chosdroes was a Son adopted by the Emperour Mauricius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On this year the Emperour Mauricius having adopted Chosroes the Emperour of the Persians c. Vales. * To Mauricius a Theophylactus book 4. chap. 15 says that Sittas was burnt to death by the Command of Comentiolus the Magister Militiae Vales. * Or Was. * He was Grandfather to this Chosroes †Book 4. chap. 28 where see note a. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus Simocatta book 5 chap. 13 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in regard the Wretched Zadesprates came out of the Army which reading I like best Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disturb Vales. * Or House †Or Grandfather See book 4. chap. 28. note a. ‖ Or Pagan c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of Stater's 1 Stater Atticus its value in our Coyn was Fifteen Shillings 2 Stater Aureus Macâ—donicus its value in our money is Eighteen Shillings four pence 3 Stater Daricus which 't is probable is the money here meant it was valued at Fifteen Shillings our money See more in M r Brerewood de Ponderibus Pretiis veterum Nummorum chap. 8. pag. 22. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Theophylactus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within my self which reading I do rather approve of Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus and Nicephorus 't is read in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also I found it written in the Tellerian Manuscript Vales. * Or Power †Or Pretious f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatours understood not this place as 't is apparent from their Version For they both render it in this manner Et unicum utrinque apertum So also Radâ—rus translated it who rendied Theophylactus into Latine save only that he has made it Hunnicum agreeable to the reading in the Greek Text of Theophylactus But Langus Nicephorus's Translatour has retained the Greek word thus Amphithyrum Hunnicum And by adding a Scholion has explained this term thus Judicio meo carceres sive cancâ—lli sunt In my judgement they are the Bars or Rails either surrounding the more Sacred Table of the Altar or keeping the people from it in each part whereof there is a door and a passage leading to it of Hunnick Work But by the favour of that Learned man he has not hit the signification of this word The Greeks termed Veyles or Curtains which hung before doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Chrysostome in his 84 th Homily on St Matthew speaking concerning Zaâ—hâ—us who entertained our Lord at a Banquet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider when Christ was about to enter into his house how he adorned it for he ran not to his neighbours to borrow their Curtains and Chairs c. So in the Churches of the Christians there were Curtains before the doors as Epiphanius attests in an Epistle which Saint Jerome has done into Latine And that we may come nearer to the business at the very Altar there were Curtains where with the doors of the Altar or Choire were covered And when the Priest was about to celebrate the Eucharist those Curtains were wont to be drawn that the people might behold the Mysteries a far off This is atrested by S t Chrysostome in his third Homily on the Epistle to the Ephesians in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also here when the sacrifice is offered and Christ is sacrificed when you shall hear these words Let us all pray together when you see the Curtains drawn then think that heaven is opened from above c. Where you see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Curtains which were placed at the doors of the Altar There is also mention of these Veyles or Curtaines in an old paper of the Donation of the Cornutianensian Church which was first published by Johannes Suarefius Et pro arae or a vela Tramoscrica Alba auroclava 2 vela blattea auroclava paragaudata 2 c and afterwards vela linea paragaudata perficâ clavaturâ collomelina prasina 2 vela Linea paragaudata perficâ clavaturâ leucorhodina duo And again afterwards Item ante Regias Basilicae vela linea plumata majora fissa numero tria Item vela linea pura tria ante consistorium velum lineum purum unum In pronao velum lineum purum unum intra Basilicam pro porticibus vela linea rosulata sex Et ante secretarium vel curricula vela linea rosulata pensilia habentia arcus 2. Which place I have transcribed entire for this reason that the studious Reader may understand how manifold the use of Curtains was heretofore in the Church and that we might know what was the Hunnick veyle or Curtain in this place of Evagrius For as this paper of Donation informs us that the Persian Curtains were heretofore highly valued so the Hunnick Curtains were also chiefly commended Further the Persian Curtains are mentioned by Aristophanes's Scholiaest ad Ranas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these Curtains were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were hung before doors as I have said Gulielmus Bibliothecarius in the life of Stephanus Sextus has this passage Conâ—ulit in eadem Basilica Apostolorum cortinam lineam unam velothyra sâ—rica tria in circuitu altaris Whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same thing Vales. a In the Greek Text of Valesius's Edition at this place we found these words wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were highly prevalent in which places he set forth the Ecclesiastick Dogmata or Opinions which we have inserted from Robert Stephens's Edition Valesius has exprest them in his Latine Version and so have all the other Translatours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has explained this place incomparably well by inserting one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Langus renders it perhibetur sane primos dentes in columnae statione mutasse 't is indeed reported that he changed his first teeth in his Station on the Pillar In the excellent Florentine and Tellerian Manuscripts 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaving himself like a child †Or Forgat his Nature ‖ Or Distracted into b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rules of Grammar require that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes Vales. * Or One of those who