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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38749	The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English.; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English.; Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English.	1683 (1683)	Wing E3423; ESTC R6591	2,940,401	764

raised by the different opinion of the Emperour For his Letter was produced in one passage whereof he gave order for the debating of this matter in the first place in another for that A disagreement therefore hapning concerning this matter a Schism was made amongst the persons present And this was the original cause of the Seleucian-Synods being divided into two parties The one faction was headed by Acacius Bishop of Caesarea in Palestine Georgius of Alexandria Uranius of Tyre and Eudoxius of Antioch of the same mind with whom there were only two and thirty other Bishops The principal persons of the other faction were Georgius of Laodicea in Syria Sophronius of Pompeiopolis in Paphlagonia and Eleusius of Cyzicum who were followed by the major part When therefore that side prevailed which was for debating in the first place concerning the Faith Acacius's party manifestly rejected the Nicene Creed and intimated the publication of another But those of the other faction who were superiour in number approved of all other matters determined in the Nicene Synod excepting only the term Homoöusios which they found fault with Therefore after a very sharp contest amongst one another untill Evening at length Silvanus who presided over the Church at Tarsus spake a loud saying there was no necessity of publishing a new Draught of the Creed but that they ought rather to confirm that set forth at Antioch at the consecration of the Church When he had said this Acacius's party secretly withdrew out of the Council but the other faction produced the Creed composed at Antioch after the reading whereof the Council broke up for that day On the next day they met in a Church in Seleucia and having shut the doors they read that Creed and confirmed it by their subscriptions Instead of some Bishops who were absent the Readers and Deacons there present subscribed by whom the absent persons had professed that they would acquiess in that Draught of the Creed CHAP. XL. That Acacius Bishop of Caesarea dictated another Draught of the Creed in the Synod at Seleucia BUt Acacius and those of his party found fault with what was done because they had subscribed covertly when the Church-doors were shut For matters said he transacted in secret were naught and to be suspected He made these objections because he was desirous of publishing another Draught of the Creed instead of that subscribed by them which form he had about him ready drawn up and had before recited it to Lauricius and Leonas the Governours and he made it his whole business to get that Draught only established and confirmed These were the transactions of the second day when nothing else was done On the third day Leonas was again very earnest to procu●e a meeting of both parties At which time neither Macedonius of Constantinople nor Basilius of Ancyra were absent When therefore both these persons had joyned themselves to one and the same faction the Acacians were again unwilling to meet saying that as well those who had before been deposed as them at present accused ought in the first place to be put out of the assembly After a great contest on both sides at length this opinion was prevalent the persons charged with an accusation went out and the Acacians came in Then Leonas said that Acacius had delivered a Libell to him Leonas not discovering it to be a Draught of the Creed which in some passages secretly in others openly contradicted the former When silence was made amongst those that were present they supposing the Libel to contain any thing else rather than a form of the Creed Acacius's composure of the Creed with a Preface thereto was then recited the Contents whereof are these We having met together at Seleucia a City of Isauria according to the Emperours Command yesterday which was before the fifth of the Calends of October used our utmost endeavour with all modesly to preserve the peace of the Church stedfastly to determine concerning the Faith as our Emperour Constantius most dear to God hath ordered according to the Prophetick and Evangelick expressions and to introduce nothing into the Ecclesiastick Faith contrary to the Divine Scriptures But in regard certain persons in the Synod have injured some of us have stopt the mouths of others not permitting them to speak have excluded othersome against their wills have brought along with them out of divers Provinces persons deposed and have in their company such as have been ordained contrary to the Canon of the Church in so much that the Synod is on all sides filled with tumult of which the most eminent Lauricius president of the Province and the most Illustrious Leonas the Comes have been eye-witnesses upon this account we interpose these things Not that we forsake the Authentick Faith published at the Consecration at Antioch but we give that the preference especially in regard our Fathers concurred about the proposition at that time in controversie But whereas the terms Homoöusion and Homoiöusion have in times past disturbed very many and do still disquiet them and moreover whereas 't is said that there is an innovation lately coyned by some who assert a dissimilitude of the Son to the Father Upon this account we reject Homoöusion and Homoiöusion as being terms not to be met with in the Scriptures but we anathematize the term Anomoion and do look upon all such as are assertours thereof to be persons alienated from the Church But we do manifestly profess the likeness of the Son to the Father agreeable to the Apostle that hath said concerning the Son Who is the image of the invisible God We acknowledge therefore and believe in one God the Father Almighty the maker of heaven and earth of things visible and invisible Moreover We believe in our Lord Jesus Christ his Son begotten of him without any passion before all ages God the Word the only begotten of God the Light the Life the Truth the Wisedom by whom all things were made which are in the heavens and which are on the earth whether visible or invisible We believe him to have assumed flesh from the holy Virgin Mary at the consummation of ages in order to the abolition of sin and that he was made man that he suffered for our sins and rose again and was taken up into the Heavens and sitteth at the right hand of the Father and that he shall come again in Glory to judge the quick and dead We believe also in the holy Ghost whom our Lord and Saviour hath termed The Paraclete having promised after his departure to send him to his disciples and he sent him By whom also he sanctifies all Believers in the Church who are Baptized in the name of the Father and of the Son and of the holy Ghost But those who Preach any thing contrary to this Creed we look upon to be alienated from the Catholick Church This is the Draught of the Creed published by Acacius The persons who subscribed it

called Sophia It was joyned to that Church named Ire●●● which being before a little one the Emperours Father had very much beautified and enlarged And both of them are to be seen at this present time encompassed within one and the same wall and called by the name of one Church CHAP. XVII That Athanasius being afraid of the Emperours menaces returned to Rome again AT the same time there was another false accusation patcht together against Athanasius by the Arians who invented this occasion for it The Father of the Augusti had heretofore given a yearly allowance of Bread-corn to the Church of Alexandria for the relief of those that were indigent It was reported by the Arians that Athanasius had usually sold this Bread-corn for money and had converted the money to his own gain The Emperour therefore having given credit to this report threatned Athanasius with death He being made sensible of the Emperours menaces made his escape and absconded But when Julius Bishop of Rome understood what the Arians had done against Athanasius having also received Eusebius's Letter who was now dead he invites Athanasius to come to him being informed of the place where he lay concealed At the same time arrived the Letter which those Bishops that before that had been convened at Antioch wrote to him Another Letter also was sent to him by the Bishops in Egypt informing him that those things objected against Athanasius were false These Letters so directly contradicting one another having been sent to Julius he returned an answer to those Bishops convened at Antioch wherein he blamed them first for the bitterness of their Letter then he told them they had done contrary to the Canons because they had not called him to the Synod it being commanded by the Ecclesiastick Rule that the Churches ought not to make Sanctions contrary to the Bishop of Rome's Sentiment He complained also that they had clandestinely adulterated the faith And moreover that what was heretofore done at Tyre had been fraudulently and corruptly transacted in regard the memorials of the Acts done at Mareotes had been made up of one side only Further that what had been objected concerning Arsenius's murther was apparently demonstrated to have been a false accusation These and such like passages as these Julius wrote at large to the Bishops convened at Antioch Moreover we had inserted here the Letters to Julius and his answer also had not the prolixity thereof hindred that design of ours But Sabinus a follower of the Macedonian Heresie whom we have mentioned before has not put Julius's Letters into His collection of the Acts of Synods Although he has not left out that Epistle written from those convened at Antioch to Julius But this is usually done by Sabinus For such Letters as either make no mention at all of or reject the term Homoöusios those Epistles I say he carefully inserts But the contrary hereto he voluntarily and on set purpose omits Thus much concerning these things Not long after this Paulus pretending a journey to Corinth arrived in Italy Both the Bishops therefore make their condition known to the Emperour of those parts CHAP. XVIII How the Emperour of the Western parts requested of his brother that such persons might be sent as could give an account of the deposition of Athanasius and Paulus And that they who were sent published another form of the Creed BUt the Emperour of the Western parts being informed of their sufferings sympathized with them And he sends a Letter to his brother signifying his desire to have three Bishops sent to him who might give an account of Paulus's and Athanasius's deposition The persons sent were Narcissus the Cilician Theodorus the Thracian Maris the Chalcedonian and Marcus the Syrian Who being arrived would in no wise admit of a congress with Athanasius But having suppressed the Creed published at Antioch and patched up another form they presented it to the Emperour Constans the words whereof were these Another Exposition of the Faith We believe in one God the Father Almighty the Creatour and maker of all things Of whom the whole family in heaven and earth is named And in his only begotten Son our Lord Jesus Christ who was begotten of the Father before all worlds God of God Light of Light By whom all things in heaven and earth visible and invisible were made Who is the Word and the Wisdome and the Power and the Life and the true Light Who in the last days was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and arose from the dead on the third day and ascended into the heavens and was seated at the right hand of the Father and shall come at the end of the world to judge the quick and dead and shall render to every person according to his works whose Kingdom being perpetual shall continue unto infinite ages For He shall sit at the right hand of the Father not only in this present world but in that also which is to come And we believe in the holy Ghost that is in the Paraclete whom Christ having promised to the Apostles after his assent into the heavens he sent him That he might teach them and bring all things to their remembrance By whom also those souls who have sincerely believed in him shall be sanctified But those who say that the Son existed of things which are not or of another substance and not of God and that there was a time when he was not these persons the Catholick Church hath determined to be Aliens from it Having delivered these things and exhibited many other to the Emperour they departed without doing any thing further Moreover whilst there was hitherto an inseparable communion between the Western and Eastern Bishops another Heresie sprang up at Sirmium which is a City of Illyricum For Photinus who presided over the Churches there a person born in Galatia the Less a disciple of that Marcellus who had been deposed following his masters steps asserted the Son of God to be a meer man But we will speak concerning these things in their due place CHAP. XIX Concerning the large Explanation of the Faith THe space of three years being compleatly passed after these things the Eastern Bishops having again assembled a Synod and composed another form of Faith send it to those in Italy by Eudoxius at that time Bishop of Germanicia Martyrius and Macedonius who was Bishop of Mopsuestia in Cilicia This form of the Creed being written a great deal more at large and containing many more additions than those forms published before was set forth in these very words We believe in one God the Father Almighty the Creator and maker of all things Of whom the whole family in heaven and earth is named And in his only begotten Son Jesus Christ our Lord begotten of the Father before all ages God of God Light of

Light By whom all things in the heavens and in earth visible and invisible were made Who is the Word the Wisedom the Power the Life and the true Light Who in the last daies was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and rose again from the dead on the third day and ascended into heaven and sitteth at the right hand of the Father He shall come at the end of the world to judge the quick and the dead and shall render to every man according to his works Whose Kingdom being perpetual shall continue unto infinite ages For he sitteth at the right hand of the Father not only in this present world but in that also which is 〈◊〉 come We believe likewise in the holy Ghost that is in the Paraclete Whom Christ having promised to the Apostles after his ascent into heaven he sent him That he might teach them and bring all things to their remembrance By whom also those souls that sincerely believe in him are sanctified But those who assert that the Son existed of things which are not or of another substance and not of God and that there was a time or age when he was not the holy Catholick Church hath determined to be aliens from it In like manner also those that affirm there are three Gods or that Christ is not God before all ages or that he is not Christ or the Son of God or that the same Person is the Father Son and holy Ghost or that the Son is not begotten or that the Father begat not the Son of his own will and pleasure these persons the Holy and Catholick Church Anathematizes For neither is it safe to assert that the Son existed of things which are not in regard this is no where declared concerning him in the divinely inspired Scriptures Nor have we learned that he had his essence from any other pre-existing substance besides the Father but that he was truly and genuinely begotten of the Father only For the divine Word teacheth that there is one unbegotten principle which is without beginning to wit the Father of Christ. Nor must they who without authority of Scripture doe dangerously assert this proposition there was a time when he was not preconceive in their minds then any foregoing interval of time but God only who begat him without time For both times and ages were made by him Nor must it be thought that the Son is without an original or unbegotten as the Father is For no Father or Son can properly be said to be co-inoriginate and counbegotten But we have determined that the Father being alone without an original and incomprehensible hath incomprehensibly and in a manner to all men imperceptible begotten but that the Son was begotten before ages and that he is not unbegotten like the Father but hath a beginning to wit the Father who begat him For the head of Christ is God Nor although we acknowledge three things and persons to wit of the Father and of the Son and of the holy Ghost according to the Scriptures do we therefore make three Gods For we know that there is one only God perfect of himself unbegotten inoriginate and invisible that is the God and Father of the only begotten who of himself only hath his own existence and who only does abundantly and freely give existence to all other things But although we do assert that there is one God the Father of our Lord Jesus Christ who only is unbegotten we do not therefore deny Christ to be God before ages as the Followers of Paul of Samosata do who affirm that after his incarnation he was by a promotion deified whereas by nature he was a meer man For we know that he although he hath been made subject unto the Father and unto God yet nevertheless was begotten of God and is by nature true and perfect God and was not afterwards made God of man but was for our sakes made man of God and that he hath never ceased to be God Moreover we abominate and anathematize those who falsely stile him the bare and meer word of God and affirm that he has no real existence but hath his Essence in another one while terming him as it were that word called by some The Word outwardly uttered by the mouth at another as it were the mental or internal Word being of opinion that before ages he was not Christ nor the Son of God nor the Mediatour nor the Image of God but that he was made Christ and the Son of God from such time as he took our flesh from the Virgin four hundred years agoe For from that time they assert Christ to have had the beginning of his Kingdom and that it shall have an end after the consummation and the judgment Such manner of persons as these are the followers of Marcellus and Photinus the Ancyro-Galatians who reject the eternal existence and deity of Christ and his endless Kingdom in like manner as do the Jews upon a pretence of seeming to constitute a monarchy For we understand him to be not barely The word of God outwardly uttered by the mouth or his mental or internal Word but the Living God the Word and subsisting of himself and the Son of God and Christ who existed with his Father and was conversant with him before ages not by fore-knowledge only and ministred unto him at the Creation of all things whether visible or invisible but is the Word of God really subsisting and is God of God For it is he to whom the Father said Let us make man in our image after our likeness who in his own Person appeared to the Fathers gave the Law and spake by the Prophets and being at last made man he manifested his Father to all men and reigns unto perpetual ages For Christ hath attained no new dignity but we believe him to have been perfect from the beginning and in all things like unto his Father We also deservedly expel out of the Church those who affirm that the Father Son and holy Ghost are the same Person impiously supposing the three names to mean one and the same Thing and Person because by an incarnation they make the incomprehensible and impassible Father subject to be comprehended and to suffer Of which sort of Hereticks are those termed amongst the Romans Patropassians but amongst us they are called Sabellians For we know that the Father who sent continued in the proper nature of his own immutable Deity but the Son who was sent fulfilled the Oeconomie of his incarnation In like manner we determine those to be persons most impious and strangers to truth who irreligiously assert that Christ was begotten not by the will and pleasure of the Father to wit attributing to God an unwilling and involuntary necessity as if he had begotten the Son by constraint because they have

him from cares and the troubles that accompany a Crown and said that he himself did not do well because he would not enjoy that happiness which he had bestowed upon him Thus far concerning these things At the same time the Emperour Constantius having created Gallus his Fathers Brothers Son Caesar and given him his own name sent him to Antioch of Syria designing that he should guard the Eastern parts Whilst he was making his entry into Antioch the Sign of our Saviour appeared in the East For a Pillar in the form of a Cross appearing in the heavens struck the beholders with a great amazement The rest of his chief commanders he sent against Magnentius at the head of a very great Army In the interim he himself made his residence at Sirmium expecting the issue of affaires CHAP. XXIX Concerning Photinus the Arch-Heretick MOreover at that time Photinus who presided over the Church in that City did more openly divulge that opinion which he had invented Wherefore when there arose a disturbance occasioned thereby the Emperour ordered that a Synod of Bishops should be convened at Sirmium Therefore there met together in that City of the Eastern Bishops Marcus of Arethusa Georgius of Alexandria whom the Arian party having removed Gregorius as we said before put into his See also Basilius who presided over the Church at Ancyra Marcellus having been ejected Pancratius Bishop of Pelucium and Hypatianus of Heraclea Of the Western Bishops there met there Valens Bishop of Mursa and Hosius Bishop of Corduba in Spain a person eminently famous at that time was present against his will These Prelates being convened at Sirmium after the Consulate of Sergius and Nigrinianus in which year by reason of the tumults caused by the Wars no Consul published the solemn Shews and Playes usually exhibited at their entrance upon their Consulate and having upon examination found that Photinus asserted the opinion of Sabellius the Libyan and Paul of Samosata they immediately deposed him And this determination of theirs was by all men both then and afterwards approved of as good and equitable But those Bishops who stayed behind at Sirmium did that which was not gratefull to all men CHAP. XXX Concerning the forms of the Creed published at Sirmium in the presence of the Emperour Constantius FOr as if they would condemn what they had heretofore determined concerning the Faith they again composed ratified and published other draughts of the Creed one whereof was dictated in the Greek tongue by Marcus of Arethusa two more were drawn up in the Latine tongue which neither agreed one with the other either in the expressions or in the composure nor yet with that Greek one which the Bishop of Arethusa dictated Moreover the one of those Creeds drawn up in Latine I will here subjoyn to that composed by Marcus the other which they afterwards recited at Sirmium we will set at it's proper place where we shall declare what was done at Ariminum But you must know that they were both translated into the Greek language The draught of the Creed dictated by Marcus runs thus We believe in one God the Father Almighty the Creatour and Framer of all things Of whom the whole family in heaven and earth is named and in his only begotten Son our Lord Jesus Christ born of the Father before all worlds God of God Light of Light by whom all things which are in the Heavens and which are upon the Earth visible and invisible were made Who is the Word and the Wisedom and the true Light and the Life Who in the last days was for our sakes incarnate and born of the holy Virgin and was Crucified and died and was buried and arose again from the Dead on the third day and was taken up into Heaven and sitteth at the right hand of the Father and shall come at the end of the world to judge the quick and dead and shall render to every man according to his works Whose Kingdom being perpetual continueth unto infinite ages For he is sitting on the right hand of the Father not only in this present world but in that also which is to come And We believe in the holy Ghost that is the Paraclete whom our Lord having promised he would send him to the Apostles after his ascent into the heavens that he might teach and put them in mind of all things sent By whom also those souls which have sincerely believed in him are sanctified But those who affirm that the Son exists of things which were not or of another substance and not of God and that there was a time or an age when he was not the Holy and Catholick Church hath certainly known to be Aliens from Her We say it therefore again if any one doth affirm the Father and the Son to be two Gods let him be Anathema And if any one affirming Christ to be God the Son of God before ages shall not profess him to have ministred to the Father in order to the framing of all things let him be Anathema If any one be so audacious as to say that the Unbegotten or part of him was born of Mary let him be Anathema If any one shall say that the Son was of Mary according to prescience and that he was not with God born of the Father before ages and that all things were made by him let him be Anathema If any one shall affirm the Essence of God to be dilated or contracted let him be Anathema If any one shall affirm the dilated Essence of God to make the Son or shall term the Son the enlargement of his Essence let him be Anathema If any one shall affirm the internal or outwardly-uttered Word to be the Son of God let him be Anathema If any one shall affirm the Son who was born of Mary to be man only let him be Anathema If any one asserting him that was born of Mary to be God and man shall understand the unbegotten God himself let him be Anathema If any one shall understand this Text I am the first God and I am the last and besides me there is no God which is spoken in order to the destruction of Idolls and those which are not Gods in the same sense which the Jews take it in to wit as if it were spoken upon account of the subversion of the only begotten God before ages let him be Anathema If any one hearing these words The word was made flesh shall suppose that the Word was changed into flesh or that he assumed flesh by having undergone any change let him be Anathema If any one hearing that the only begotten Son of God was crucified shall assert that his Deity underwent any corruption or passion or mutation or diminution or destruction let him be Anathema If any one shall affirm that the Father spake not these words Let us make man to

of our Ecclesiastick History to those foregoing books at this place finished we have dedicated it to you most sacred Paulinus hereby publishing you to be the seal and closure as it were of this our whole work Nor will it be incongruous as we suppose to place here in its due order a compleat Panegyrick concerning the Re-edification of the Churches obeying herein the holy Spirit which exhorteth us in these words O sing unto the Lord a new song for he hath done marvellous things With his own right hand and with his holy arme hath he gotten himself the victory The Lord hath declared his salvation his righteousness hath he openly shewed in the sight of the Heathen Therefore since the Scripture injoyneth us to begin a new song let us agreeable thereto sing together because after such terrible black and horrid spectacles and relations we are now vouchsafed to see such happy days and to celebrate such Festivals as many of our Ancestours who were truly just and Gods Martyrs desired to see upon earth but have not seen them and to hear but have not heard them But these persons hastning away with all possible speed obtained far more excellent things being taken up into Heaven and into the Paradise of divine joy and delight And we confessing these present enjoyments to be greater than our deserts stand amazed at the bounty of the Donour of such munificence We also justly admire and adore him with the utmost vigour of our souls attesting the truth of his Predictions by his Prophets contain'd in the Scriptures in which 't is said O come hither and behold the works of the Lord what miracles he hath done upon the earth He maketh warrs to cease in all the world He shall break the bow and knap in sunder the spear and burn the shields with fire Let us therefore rejoyce at the perfect and effectual completion of these things in our days and with gladness prosecute the series of our narration After the same manner therefore that we have related did the whole race of those enemies of God vanish and was suddenly taken away out of mens sight so that that divine Oracle was again compleated which says I have seen the wicked exalted and lifted up like the Cedars of Libanus I went by and lo he was not I sought his place but it could not be found Now therefore a bright and glorious day no cloud overshadowing it doth enlighten with raies of heavenly light the Churches of Christ over all the earth Neither were there any of those that were strangers to the community of us Christians and to our Religion but although they did not enjoy them in the same degree that we did yet at least in some measure might together with us partake of the streams and effluxes of those good things which had been procured us from God CHAP. II. Concerning the Re-edification of the Churches ALL mankind was now free from the slavery and oppression of Tyrants and being released from their former miseries although several ways yet all acknowledged as well as they could that it was the only true God who was the Defender of the pious But more especially amongst us all whose hopes were fixed solely upon God's Christ there was an inexpressible joy and a kind of celestial gladness when we saw all places which through the irreligion of the Tyrants were a little while ago totally destroyed restored to life as it were and recovered from a tedious and fatal ruine and when we beheld the Temples erected again from the ground to a vast height and in splendour far excelling those which had formerly been destroyed Moreover the Emperours themselves in whose hands the supream power was by their continual enacting of Laws in favour of the Christians did enlarge augment and confirm the magnificence of the Divine bounty towards us There were Rescripts also frequently sent from the Emperour particularly to the Bishops their honours were increased and sums of money were bestowed on them The Contents of which Rescripts being translated out of Latine into Greek it may not be impertinent to record in this book as in a sacred Table at a proper and fit place that they may be had in continual remembrance by all succeeding generations CHAP. III. Concerning the Consecrations of Churches every where solemniz'd AFter those things a spectacle earnestly prayed for and much desired by us all appeared to wit the Solemnization of the Festivals of Dedication of Churches throughout every City and the Consecrations of the new builded Oratories the frequent assemblies of Bishops the concourse of Strangers from Countries far remote the mutual love and benevolence of the people the union of the members of Christs body joyned together in an intire harmony and consent therefore agreeable to that Prophetick prediction which has mystically fore-signified what is to come bone was joyned to bone and joynt to joynt and what ever else that Divine Prophecy has aenigmatically but truly declared There was one and the same power of the holy Ghost which passed through all the members one soul in all the same alacrity of faith one common concent in chaunting forth the praises of God Indeed the Ceremonies of the Prelates were most intire the Presbyters performances of Service exact the Rites of the Church decent and majestick on the one hand was a place for the singers of Psalms and for the rest of the Auditors of the expressions sent from God on the other was a place for those who performed the divine and mystical Services there were also delivered the mystical Symbols of our Saviour's Passion And now people of all Ages and Sexes men and women with the utmost vigour of their minds with joyful hearts and souls by prayers and thanksgiving worshiped God the author of all good All the Prelates then present made publick Orations every one as well as he was able endeavouring to set forth the praises of those assembled CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires AND a certain person that had been indifferently well educated and was deserving having made this Oration came forth into the presence of a great many Bishops that were then present as at an ●●●lesiastick assembly who gave him Audience quietly and decently then turning himself towards one who was the eminentest of them all a Bishop acceptable to God by whose care the Church of Tyre the stateliest Fabrick amongst all the Churches within the Country of Phoenicia was gloriously erected he spake thus A Panegyrick upon the building of the Churches spoken to Paulinus Bishop of Tyre You the Friends and Priests of God who are wrapt in the sacred long Vesture Crowned with the celestial diadem of glory anointed with the holy Unction and clothed in the Sacerdotal Robe of the holy Spirit and You the Grace and Ornament of this New-erected and sacred Temple of God You who are adorned by God with a prudence befitting an hoary

commendation of Johannes on account of his Letter WHen Paulus Bishop of Emisa was arrived at Alexandria and had made a discourse which is still extant in the Church concerning this matter At which time also Cyrillus having highly commended Johannes's Letter wrote word for word thus Let the heavens rejoyce and the earth be glad For the partition wall is demolished that which caused grief and sadness is ceased and the occasion of all manner of dissention is taken away in regard Christ the Saviour of us all has restored peace to his own Churches and the most Religious Emperours and most dear to God have invited us thereto Who having been the most incomparable Emulators of their Ancestours piety do preserve the true Faith firm and unshaken in their own minds and they take an exquisite care of the Holy Churches to the end they may obtain both a far-spread and immortall Glory and also render their Empire most highly renowned To whom even the Lord of Hosts himself distributes good things with a plentifull hand gives them power to vanquish their adversaries and freely bestows Victory on them For he cannot lie who has said As I live saith the Lord I will glorifie them who Glorifie me When therefore My Lord and most Religious Brother and Fellow-Minister Paulus was come to Alexandria we were filled with joy and that most deservedly in regard so great a person was come to be an Intercessour and was willing to undergo Labours above humane strength that he might vanquish the Envy of the Devil unite divisions and by removing offences on both sides crown both Our and Your Churches with Concord and Peace And after the interposition of some words he Adds Moreover that this dissention of the Church was altogether frivolous and inexcusable we have been now fully satisfied since my Lord the most Religious Bishop Paulus has brought a paper which containes an irreprehensible confession of Faith and has affirmed that it was written by Your Sanctity and by the most Religious Bishops there Now the confession runs thus and 't is inserted in the very same words into this our Epistle But concerning Theotocos and so forth When We had read these Your sacred words and perceived that We Our Selves embraced the same Sentiments For there is one Lord one Faith one Baptism We glorified the Saviour of all men rejoycing mutually because as well your as our Churches do profess a Faith which is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers These things may be known by him who is desirous of having an accurate account of those affairs transacted at that time CHAP. VII 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 BUt after what manner Nestorius was banished or what befell him after that or in what manner he departed out of this life and what rewards he received on account of his Blasphemy these particulars have not been related by the Writers of History All which had been forgotten and had been wholly lost and swallowed by length of time nor had been so much as heard of had not I accidentally met with a book of Nestorius's which contains a Narrative of these things This Father of Blasphemy therefore Nestorius who has not raised his building on that foundation which was laid but hath built his house on the sand and therefore it has soon faln down according to our Lord's parable making an Apology which was his desire in defence of his own Blasphemy against those who had accused him because he had introduced some innovation contrary to what was fitting and had not rightly requested that a Synod should be convened at Ephesus amongst other things writes to this effect that he wholly compelled thereto by necessity had betaken himself to the defence of this part in regard the holy Church was divided some affirming that Mary was to be termed Anthropotocos others Theotocos That therefore as he says he might not offend in one of these two viz. least he should either joyn things mortall with those that are immortall or else least by betaking himself to the other side he might be deprived of that other party who defended the term Theotocos he invented the word Christotocos He intimates further that at first the Emperour Theodosius out of that affection he bore towards him confirmed not the sentence of deposition pronounc't against him but afterwards that when some Bishops of both parties had been sent from the City Ephesus to Theodosius and when he also himself requested it he was permitted to return to his own Monastery which is scituate before the Gates of that City now called Theopolis and is not expressly named there by Nestorius But they say it is now termed Euprepius's Monastery which as we assuredly know stands before the City Theopolis distant from thence not more than two furlongs Moreover the same Nestorius says that having resided there during the space of four years he had all imaginable honour conferred upon him and enjoyed all manner of reverence and respect but that afterwards by the Edict of the Emperour Theodosius he was banished into that place called Oäsis But he has concealed that which is the principall thing For during his Residence there he in no wise desisted from his own Blasphemy In so much that Johannes Bishop of Antioch gave the Emperour an account thereof and Nestorius was condemned to perpetuall Banishment He wrote also another Book composed in the manner of a Dialogue to a certain Egyptian as it were concerning his banishment into Oäsis wherein he speaks more at large concerning these things But what punishments he underwent on account of the Blasphemies coyned by him not being able to lie concealed from God's all-seeing eye may be known from other Letters sent by him to the Governour of Thebäis For in those Letters you may find after what manner in regard he had not yet undergone condign punishment the judgment of God seized him and involved him in Captivity a calamity of all afflictions the most miserable But in as much as he was to endure greater punishments he was let go by the Blemmyae amongst whom he had been a Captive And removing from place to place about the utmost borders of Thebäis by the Edicts of Theodosius who had determined that he should return and being dash't against the earth he ended his days agreeable to his own forepast life like a second Arius declaring and foreshewing by his calamitous death what rewards are appointed for those who utter Blasphemy against Christ. For both those persons blasphemed Christ in a like manner Arius by terming him a Creature and Nestorius by thinking him to be a man To whom because he complains that The Acts at Ephesus were not

which the Emperour himself had dedicated to his God as the fairest sacred present CHAP. XXXIX A description of the Area Exhedrae and Porches HEnce at those passages which to them that goe out lie before the Church he interposed an Area or Court In which place there were first the Atrium then the Porticus's on both sides and last of all the Gates of the Atrium After which the Porches of the whole Structure placed in the very middle of the Street where there was a Market being most beautifully adorned gave such as were making a journey abroad a most amazing prospect of the things seen within CHAP. XL. Concerning the Number of the Donaria THis Church therefore which was a manifest evidence of the salutary Resurrection the Emperour erected and beautified it throughout with a furniture that was magnificent and truly Imperial He adorned it likewise in a various manner with inexpressible ornaments of innumerable consecrated Gifts consisting of Gold Silver and pretious Stones The Composure of which ornaments being wrought with the most curious workmanship and eminent for greatness number and variety we are not now at leisure to describe particularly CHAP. XLI Concerning the Building of the Churches at Bethlehem and on the Mount of Olives HAving likewise in the same Country found other places ennobled with two Sacred Caves he beautified them also with magnificent ornaments To that Cave wherein our Saviour first made his Divine appearance where also he endured to be born in the flesh he attributed a becoming Honour But in the other Cave he honoured the Memory of our Lord's Ascent into the heavens which had heretofore hapned on the top of a Mountain And these places he adorned most magnificently and at the same time eternized the Memory of His own Mother who had procured so great a Good for Mankind CHAP. XLII That Helena Augusta the Mother of Constantine going to Bethlehem on account of Prayer built these Churches FOr in regard she had resolved to pay the due debt of her pious affection to God the supream King and had determined that she ought to give thanks with Supplications for her own Son so glorious an Emperour and for his Sons the Caesars most dear to God her Grand-children though now very aged yet she hastned and came with a youthfull mind being a woman of a singular prudence that she might view that admirable Ground and with a care and sollicitude truly Royal might make a Visit to the Eastern Provinces Cities and people But after she had given a due Veneration to the Footsteps of our Saviour agreeable to that prophetick Expression which runs thus Let us worship at the place where his Feet have stood immediately she left the fruit of her own piety even to posterity CHAP. XLIII Again Concerning the Church at Bethlehem FOr she forthwith dedicated two Churches to that God whom she had adored the one at the Cave wherein Christ was born the other on the Mountain whence he had ascended into Heaven For Emanuel endured to be born for us under the earth and the place of His Nativity is by the Hebrews termed Bethlehem And therefore the Empress most dear to God adorned the place where the Theotocos was delivered with admirable Monuments and illustrated that Sacred Cave with all manner of Ornaments Not long after which the Emperour honoured it also with Imperial sacred Gifts increasing his Mother's Magnificence with Monuments of Silver and Gold and with various Curtains Further the Emperour's Mother in memory of his Ascent into the Heavens who is the Saviour of all raised stately Edifices in the Mount of Olives erecting a sacred House together with an holy Church upon the very top of the Mount Moreover here as the true History attests the supream Saviour in the very Cave informed his disciples in secret Mysteries But the Emperour himself in this place also reverenced the supream King with all manner of sacred Gifts and Ornaments And these two stately and most beautifull Monuments worthy of an eternal Memory erected at the two sacred Caves Helena Augusta the Religious Mother of a Religious Emperour dedicated to God Her Saviour being the indications of a pious affection Her Son reaching out to Her the right hand of His Imperial power Not long after which this aged woman received a reward worthy of her Labours For having passed the whole time of her Life unto the very Threshold of old age in all manner of felicity and having as well in words as deeds brought forth plentifull fruits of the saving precepts and having for that reason lead a Life void of trouble and grief in the greatest healthiness both of body and mind at length she obtained from God both an end befitting her piety and a reward also of her good works even in this life present CHAP. XLIV Concerning Helena's greatness of Mind and Beneficence FOr whilst she was taking her progress round the whole East with a Royal Magnificence she heapt innumerable benefits and favours both on Cities and on every private person also who approacht her and with a liberal hand she distributed numerous largesses amongst the Military Forces But on the poor naked and on such as were destitute of all help and comfort She bestowed very many Gifts making distributions of money to some plentifully supplying others with clothes to cover their bodies Othersome She set at Liberty from bonds as also them afflicted with the slavery of the Mines She likewise freed some that were opprest by the violence of persons more powerfull than themselves and again re-called others from banishment CHAP. XLV In what manner Helena was religiously conversant in the Churches HAving rendred her self eminent by such actions as these in the interim she in no wise neglected Her piety towards God For She was seen to come constantly into the Church of God and beautified the sacred houses with splendid ornaments not contemning the Churches even in the smallest Cities You might therefore have beheld this admirable woman in a modest and decent garb associating her self with the rest of the multitude and demonstrating her Reverence towards God by all manner of pious actions CHAP. XLVI How being eighty years old and having made her Will she ended her Life BUt at length when after she had lived a sufficient space of time she was called to a better allotment having prolonged her life till about the eightieth year of her age and being arrived at the very confines of death she composed ordained and declared her last Will and Testament constituting her only Son sole Emperour and Lord of the world Her heir together with his Sons the Caesars Her Grand-children and distributing to each of Her Grand-children those her own Goods whatever she was possest of throughout the whole world Having in this manner made Her

a far off But they who did this with sincerity were tryed for some time and after a sufficient proof the Bishops enrolled them amongst their number who are admitted to the sacred Assemblies And in this manner they treated those Hereticks that were infamous and abominable But such as maintained nothing that was impious in their Opinions and Doctrines but by the fault of Schismatical men had been rashly severed from the common society them they admitted into the Church without any delay These therefore returning in troops from some Forreign Region as 't were recovered their own Country again and acknowledged their Mother the Church From which having strayed after a long interval of time they made their return to Her with a gladness and joy Thus the members of the whole Body were united one with another by one common Band and grew together into one Frame And the one and only Catholick Church of God fitly cohering with it self darted forth its Rays of Light no congregation either of Hereticks or Schismaticks being left remaining in any part of the earth To the performance of which singular and great Action Our Emperour the only person car'd for and respected by God amongst all those that had ever sway'd the Imperial Sceptre entitled Himself THE FOURTH BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE CHAP. I. In what manner he honoured very many persons with gifts and promotions ALthough the Emperour accomplished so many and such signal performances in order to the Edification and Glory of God's Church and administred all matters so as that Our Saviour's Doctrine might every where find a glorious Reception nevertheless in the interim he neglected not the Civill affairs But even in this respect he never desisted from bestowing various favours which were successive and continued on all the Inhabitants of each Province sometimes demonstrating in publick a paternal care towards all persons at other times honouring in private each of His Favourites with different dignities and bestowing all things upon all persons with a true greatness of mind Nor did it ever happen that he mist of his design who beg'd a Favour of the Emperour neither was there ever any person who hop't to obtain a Boon from him that went away frustrated of his expectation But some got Money others Estates some were grac't with the dignity of the Praetorian Praefecture others with the Senatorian some were created Consuls many were designed Presidents Some were made Comites of the first rank others of the second others of the third Innumerable other persons had the Perfectissimatus bestowed on them as likewise very many other such like dignities For to the end he might honour the more the Emperour devised various dignities CHAP. II. A Remission of the fourth part of the Census BUt with what earnestness he endeavoured that all mankind in general might lead joyfull and pleasant Lives may be perceived even from this one instance which being highly advantageous to the Life of men and extended to all persons in general is even at this very present highly celebrated in the mouths of all Having abated a fourth part of those annual Tributes which were paid for Land he bestowed it upon the Owners of the Grounds so that if you compute the sum of this annual abatement it will appear that every fourth year the Occupiers of the Fruits are free from the payment of Tribute Which thi g being past into a Law and confirmed for the time to come not only to those of the present age but to their children and the successours of them made the Emperour's Beneficence indelible and perpetual CHAP. III. The Peraequation of those Censûs that were too heavy and burthensome BUt whereas some persons found fault with those Surveyes of Land which had been made by the former Emperours and complained that their own Grounds were too much opprest here also the Emperour in obedience to the Laws of justice dispatcht away Peraequatores who might free the Complainants from wrong CHAP. IV. That on those who were overthrown in Pecuniary Causes he himself bestowed money out of his own Income MOreover as often as the Emperour had pronounc't Sentence between two who were at Suit to the end the party that had lost his cause might not go away sadder than him in favour of whom Sentence had past out of his own Revenues he bestowed on those who had been cast in their Suits sometimes Farms and sometimes Money by which means he managed the matter so as that the party worsted did no less rejoyce than he who had carried the Cause in regard the person overthrown had been vouchsafed to come into his presence For he judged it altogether unfit that any one who had stood before so great a Prince should be dismist sad and sorrowfull By this means therefore both parties that were at Law returned from Sentence with countenances full of joy and chearfullness and the Emperour's Greatness of mind was the admiration of all men CHAP. V. The conquest of the Scythae who were subdued by the Standard of Our Saviour's Cross. WHat need have I here of making mention by the by as 't were how he reduced the Barbarous Nations under the Empire of the Romans In what manner he first brought under the Yoak the Nations of the Scythae and Sarmatae who before had never learn't to obey any one and forc't them even against their wills to acknowledge the Romans their Lords For the preceding Emperours had paid Tribute to the Scythae and the Romans were Servants to the Barbarians allowing them a sum of money yearly But this indignity was insupportable to the Emperour nor did he judge it a thing befitting a Victorious Prince to pay what had been paid by the former Emperours Putting his confidence therefore in his Saviour he raised the Victorious Trophee against them also and in a small time subdued them Such of them as were contumacious and made a resistance he vanquished by his Arms but the rest he appeased by prudent Embassies and from a Lawless and Savage life reduced them to a way of living that was agreeable to reason and Law Thus the Scythae at length learn't to obey the Romans CHAP. VI. The Subduing of the Sarmatae occasioned by the Rebellion of the Servants against their Masters BUt God himself prostrated the Sarmatae at the feet of Constantine and subdued those men swelled with a Barbarick insolence in this manner For the Scythae having raised a War against them the Sarmatae that they might make a resistance against their enemies armed their Slaves After these Slaves had gained the Victory they turned their Arms against their Masters and drove them all from their own habitations They found no other Port of safety save only Constantine Who in regard 't was his usage to preserve men gave them

very Light of Truth and embracing the impenetrable darkness of Errour Nor was Force and Cruelty wanting especially when the Will of Princes gave assistance to the rash and heady impetus of the Vulgar or rather when they themselves headed an unseasonable Fury Wherefore this way of Life having been confirmed by the usage of many Generations was the Occasion of dismal Calamities to the men of those times But as soon as ever the presence of our Saviour shined forth immediately instead of unjust Actions Justice was advanc't in place of a most destructive Storm arose a Calm and all those things which had been predicted by the Prophets were fulfilled For after that Saviour of ours was taken up on high to his Father's House having enlightned the world with the Rayes of Modesty and Continence He founded a Church on earth like some sacred Temple of Virtue a Temple that is eternal and incorruptible wherein might be piously performed due Acts of worship both to God the supream Father and likewise an agreeable service to Himself But what did the mad wickedness of the Nations invent after these things It endeavoured to reject the Benefits and Favours of Christ and to ruine the Church constituted in order to the Salvation of all men and in place thereof to substitute its own Superstition Again hapned horrible Seditions Wars Fights Morosity a luxurious Furniture of Life and a love of Riches which having its Being in men contrary to nature a thing that is the property of wickedness does sometimes recreate by false and specious hopes at others it astonishes with Fear But let Her lie prostrate on the ground being vanquished by Virtue and as 't is fit She should let Her rend and tear Her self by reason of Her Repentance But at present we must discourse of those matters which appertain to the Divine Doctrine CHAP. II. An Address to the Church and to his Hearers that they would Pardon and amend his Mistakes HEar therefore Thou Master of the Ship who art possest of Chastity and Virginity And Thou Church that art the Nurse of immature and unskilfull Age To whose Care and Charge Truth and Clemency are committed From whose everlasting Fountain flows a Salutary Stream Be Ye Candid Hearers also Ye who worship God with sincerity and for that reason are His Care be Ye attentive not so much to the words themselves as to the truth of what is delivered and respect not Me that Speak but the Religious Office of Devotion rather For what can the benefit and advantage of an Oration be when the mind of the Speaker remains undiscovered Indeed I do peradventure attempt Great things But that which occasions my Boldness is the Love of God implanted in me for this Love puts a Force upon Modesty Wherefore my desire is that Ye who are eminently knowing in the Divine Mysteries should be joyned with Me as My Assistants to the end that if any mistake shall happen during My Speaking You may go along with Me and correct it Expect not any Perfect and Consummate Doctrine from Me but rather give a kind reception to the attempt of My Faith Farther may the most benign influence of the Father and Son be effectually present with us whilst we are uttering those things which it shall Command and Suggest to Our Mind For if any person professing Rhetorick or any other Art shall suppose Himself able without the Divine Assistance with an accuracy to perfect His Work He Himself as also the Work He has undertaken will be found ignorant and imperfect But such persons as have once obtained the Divine influence must neither loiter nor be careless Wherefore having beg'd Your Pardon for the length of this Our Preface We will enter upon the Head and Principal matter of Our design CHAP. III. That God is both the Father of The Logos and the Framer of the whole Creation and that it were impossible for things to consist if their Causes were diverse GOD who is above every Essence being always that Good which all things desire has no Generation and consequently no Beginning But He Himself is the Origine of all things that are brought forth But He who has His Procession from Him is united with Him again the disjunction and conjunction being performed in Him not locally but intellectually only For that Foetus exists not by any dammage of His Father's bowels as for instance those things do which are born of Seed but by the dispose of Divine providence Our Saviour has appeared that he might preside as well over this visible world as over all things and works framed therein The Cause therefore both of subsistence and Life to all things which are contained within the Complex of this world is derived from hence Moreover hence proceeds the Soul and every Sense and the Faculties by whose assistance those things which are signified by the senses are perfected What then does this Discourse conclude Thus much that there is one President over all things which are and that all things whatever are subject to his sole Dominion as well things Celestial as Terrestrial both Natural and also Organical Bodies For if the Dominion over all these things which are innumerable should be in the hands not of one but of many Partitions and Divisions of the Elements as 't is in the ancient Fables and Envy and a desire of having more powerfully contending to overcome would disturb the harmonious Concord of all things in regard those many would manage that portion allotted to each of them in a different manner But whereas this whole world does keep it self always in one and the same order 't is plain that this is not performed without Providence and that it has not proceeded from chance But who could ever have acknowledged a Framer of universal Matter To whom in the first place or in the last were prayers and supplications to have been assigned How could it be that by my worshipping one of them by choice I should not have been impious towards the rest Or having perhaps requested something necessary for this life shall I return thanks to that God who has given me assistance but revile him who was mine opposer But to whom shall I make my supplication that he may declare to me the occasion of my Calamity and may vouchsafe me a deliverance from it Let us suppose that an answer has been given us by Oracles and Prophecies but that these things are not in their power but belong to another God What is the Compassion then Of what sort is the providence of God towards man Unless perhaps some one of them inclinable to be kinder being more forcibly moved shall give assistance against another who is not in the least kindly disposed towards men Moreover

worshipping many Gods 't is my sentiment He would not be mistaken But after the Salutary Instrument namely the most Holy Body of Christ which appeared superiour to all Diabolical fraud and Force and was a stranger to every fault as well in deeds as words was erected against the Daemons as some Trophy of Victory and the Abolishment of ancient Mischiefs immediately all the works of Daemons were dissolved and dissipated nor were there Dominions of places any more nor manifold Principalities nor Tyrannies nor Democracies nor which were wont to arise from thence Depopulations of Countries and Sieges of Cities But one God was Preach't amongst all men and at the same time one Empire also that of the Romans flourished over all and that irreconcileable and implacable hatred which the Nations had born one to another almost from the remotest Date of time became forthwith utterly extinct And as the knowledge of one God was delivered to all men and one way of Religion and Salvation namely the Doctrine of Christ so also at one and the very same time in regard One Monarch was constituted over all the whole Roman Empire a most profound peace prevailed over the whole world Thus by the appointment of One God two signal Blessings as 't were two Branches shot forth at one time amongst men to wit the Empire of the Romans and the Doctrine of Christian piety Before that Empire some in a separate and particular manner Governed Syria others Reigned over Asia others over Macedonia Also some were in possession of Egypt severed from the other Provinces and in like manner others of the Country of the Arabians Moreover the Nation of the Jews had reduced Palestine under their jurisdiction and power In every Village and City and in all places men were seiz'd with a kind of a madness as 't were and being really agitated by the Devil committed murders one upon another and made Wars and Fights their chief business But two mighty Powers starting together from the same Barriers as 't were on a sudden made all things calm and reduced them to an amicable Composure I mean the Empire of the Romans which from that time was under the Government of a single person and the Doctrine of Christ which two Powers flourisht together at one and the same time Our Saviour's Power utterly destroyed those manifold Principalities and numerous Deities of Daemons publishing and declaring One Kingdom of God to all men as well Greeks as Barbarians even to those who inhabit the remotest Regions of the Earth But the Empire of the Romans in regard the Causes of many Principalities were before hand taken away reduced those Principalities which as yet remained visible under its own Dominion making this its chief business to joyn together the whole Body of mankind in one common union and agreement And it hath already reconciled and knit together in one most Nations but within a short time it will reach even as far as the utmost Confines of the Earth in regard the Salutary Doctrine of Christ joyned with a Divine Power does before hand make all things easie to it and renders them smooth and plain Doubtless this will be acknowledged a great Miracle by them who induced thereto by a love of truth shall with attention weigh the thing and shall not be desirous of detracting from and reviling the eminentest Blessings For at one and the very same juncture the Errour of Daemons was confuted and at the same time that hatred and strife which from remote ages had raged amongst the Nations had an end put to it and again at the same time One God and One knowledge of that God was Preacht amongst all and at the same time One Empire was established amongst men and at the same time the whole race of men was reduced to peace and friendship and all persons mutually profest themselves Brethren and acknowledged their Own Nature Immediately therefore being as 't were children begotten by the same Father to wit one God and born of the same Mother namely true piety they began to salute and receive one another peaceably and affectionately in so much as from that time the whole world seem'd in no point to differ from one well-governed House and Family and any one might make a journey whither he listed and travel to what place he pleased withall imaginable security and some might without danger pass from the Western to the Eastern Parts again others might go from hence thither as 't were to their own Country And the Responses of the ancient Oracles were fulfilled as likewise numerous other predictions of the Prophets which at present we have not leisure to cite and moreover those Expressions concerning the Divine Word which run thus He shall have dominion from Sea to Sea and from the River unto the ends of the Earth And again In His days righteousness shall rise and abundance of peace And in another place And they shall beat their swords into plow-shares and their spears into pruning-hookes and nation shall not lay hand on sword against nation and they shall not learn war any more These things were predicted and many ages since proclaimed in the Hebrew tongue which appearing to be actually accomplished in Our days do confirm the Testimonies of those ancient Oracles But if besides these you desire plenty of other demonstrations take them not in words but in deeds and realities Open the eyes of your own mind and set open the Gates of thought Forbear speaking for some time and consider with your self Ask your self and enquire as 't were of some other person and make researches into the Nature of affairs in this manner What King from the utmost memory of men or Prince or Philosopher or Law-giver or Prophet whether Greek ro Barbarian ever attained to so much power and authority I do not say after death but whilst He was yet living and breathing and was able to perform many things as to fill the ears and tongues of all men upon earth with the Glory of His own name 'T is certain no person hath performed this except only Our One Saviour after that Victory gain'd over Death when He both gave His disciples a Command in words and also afterwards actually accomplished it Go therefore said He to them make disciples of all nations in my name And when He had foretold and affirmed to them that His Gospel should be Preacht thorowout the whole world for a Testimony to all Nations to His words He forthwith added the actual completion of the thing Immediately therefore and not after a long interval of time the whole world was filled with His Doctrine What then has He to return in answer hereto who at the beginning of this Oration blamed us especially in regard the Testimony of the eyes is superiour to all manner of reasoning But who hath chased away that always-noxious and destructive Tribe of

Christ the first according to Eusebius 139. 2. Z. ZEla a City of Cappadocia 303. 2. Zeno whether Bishop of Majuma 354. 1 2. Zozimus the Historian did not live in the Times of Theodosius Junior 472. 2 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE END Books Printed for and Sould by Hannah Sawbridge at the Bible on Ludgate Hill Folio THE Lives of the Noble Graecians and Romans by that Learned Historiographer Plutarch Translated from the Original with the Addition of the Lives of many Eminent Persons and their Effigies Engraven in Copper Plates A Chronicle of the Kings of England containing all the passages of State and Church by the famous Sir Richard Baker Knight with a continuation of all material Affairs of State to this time Astronomia Britannica Authore Vincentio Wing In qua hi Quinque Tractatus traduntur I. Logistica Astronomica II. Trigonometria III. Doctrina Sphaerica IV. Theoria Planetarum V. Tabulae Novae Astronomicae Riverus Practice of Physick in 17 severall Books Translated into English by Nicholas Culpeper Phys. and Astr. Abadiah Cole Doct. Phys. and William Rowland Physician Anatomy Riolanus Bartholinus Veslingus All three Translated by Nicholas Culpeper Gent. Student in Physick and Astrology The Compleat Surveyor containing the whole Art of Surveying Land by William Leybourne Cambridge Concordance with Additions being the compleatest extant by S. N. A Large Bible Cambridge print fit for Churches Doctor Holi●kes Large Dictionary being the best and largest in Print Gallileus's Mathematical System of the World with Cuts Englished by T. Salsbury Esq Learned Cooks Comment on Litletons Tenures Maynards Edward the 2d. Doctor Cowels Interpreter with T. Manlys Additions Corrected from former Errors Now in the Press Morgans Heraldry Epitomized a large sheet Dyers Reports with 2 Tables Townsends Tables C. L. Physick Refined being the Works of that famous and profound Philosopher and Chymical Physician John Baptista Van Helmot The Year Books Compleat J. Rolls Abridgement Rastalls Entries Cooks Reports French Entries Doctor Heylins Life of Bishop Laud. Quarto Gouldman's Dictionary Thesaurus Graecae Linguae c. by W. Robertson A. M. Thesaurus Linguae Sanctae c. by W. Robertson A. M. With many other Quarto Books and Books of lesser Volumes which we have not room here to insert His Epistle Dedicatory to Robert E. of Leicester bears date December the 15 th 1584. He dyed at Dublin of the plague anno 1604. See Fuller's Worthies of Wales Flintshire pag. 39. See Godwi● de Pr●sulibus Angliae pag. 561 and Fuller's Worthies Lancashire a Valesius Dedicated His first Volume which contains Eusebius's Ten Books of History His Life of Constantine Constantine's Oration and His Own to the Arch-Bishops Bishops and the whole Clergy of the Gallican Church b See Origen's Works second part pag. 46. Edit Paris 1619. a He allowed Valesius a yearly pension of 1500 Livers which sum the Cardinal sent him yearly as long as he lived and by his Will continued it till Valesius's death See Valesius's Life written by his Brother Hadrian b See Amm. Marcellinus Book 14. pag. 14. Edit Paris 1636. c Or Cryers a Scholia b He means the distinguishing the Periods one from another and the Clauses and Members of each period by poynts c Full poynt a Chap. 1. Pag. 45. Edit Paris 1590. b A pause c Actu● verborum d Comma's e He means the French Clergy f In His Epistle Dedicatory g Chap. 40. h Or Critical Art a These four Dissertations are published at the Latter end of Valesius's first Volume of the Ecclesiastick Historians a Eccles. Hist. Book 2. Chap. 4. b See Chap. 19. c Chap. 43. where see Note a. d See Chap. 2● at the Beginning e Eusebius's f Book 7. Chap. 26. g Which occurs in Theodoret's Eccles. Hist. Book 1. Chap. 5. Edit Vales. h Chap. 32. a Chap. 4. where see Note ● b The Remembrance of c. c His other Life d Or Right e Chap. 3● towards the end f Chap. 4. a He should have said his fi●th Book where see Chap. 2 and 3. p. 307 c. Edi● Thys b Chap. 32. c See Chap. 4. where Eusebius has inserted this his Speech d Valesius after this his account of Eusebius's Life writings adds a Collection which he had made himself of the Testimonies of the Ancients both for and against Eusebius a translation whereof into English was lookt upon as needless e Chap. 6. a Or Wing b Chap. 1. where see Note a. c Chap. 11. d Chap. 19. e Or Form of Faith f See this Letter in Socrates Book 1. Chap. 8. pag. 217 c. of our English Version g See the Story in Theodoret's Eccles. Hist. Book 1. Chap. 21. Edit Vales. h See Life of Constantine Book 3. Chap. 59. note c. i This calumny the Melitians fram'd instigated by Eusebius of Nicomedia as Athanasius tells us in his Apology to Constantius See his Works Tom. 1. p. 778. Edi● Paris 1627. k That is sacrifice to Idols a Chap. 46. b Life of Constant. Book 1. Chap. 28 30. c Id. B. 4. Chap. 36. d Book 4. Chap. 34 35. e Eccles. Hist. B. 2. Chap. 20. where see Nese k. f Chap. 4. 5. g In his Preface to his Comments on Daniel h Chap. 19. a Book 1. Chap. 1. b Twentieth year of His Empire c Chap. 8. d Judge or give sentence e Double-Tongue'd See S●crat Book 1. Chap. 23. a In His Martyrology b In Epist. tertiâ ad Eliam Aqueleïensem alios Episcopos Istriae c See his defence of him in Book 2. Chap. 21. d Book 2. De Synod Nicaenâ Chap. 1. d See Scaliger's Elench Trih●res chap. 27 and Book 6. De Emend Temp. chap. 1. about the end and his Animadversions on Eusebius's Chronicon pag. 8. a I cannot approve of Christophorsons translat on who renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provinces Neither am I pleased with the amendment of Curterius or whoever it was that translated it Churches Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Church amongst Christian Writers and particularly in our Eusebius not in one place The original of which signification came from hence as I judge because the Church is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stranger or Sojourner in the earth but its Country and freedom is in heaven Hence we often meet with this phrase in our Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 4. B 4. Chap. 23. And Clemens in His Epist. to the Corinthians writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in this place of Eusebius we must not translate this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Churches For then the same word must be repeated twice in the same clause thus Who have governed and presided over the Church especially in the most famous Churches I should rather translate it Cities or Sees or with Rufinus in celeberrimis locis in the most famous places Sometimes this word is taken for

that Eusebius calls the Priests of the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because their Priesthood was not yearly but Perpetual like the Priesthood of Christ who is a Priest for ever after the order of Meichisedech as saith the Prophet The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Authour uses frequently to signifie Priests see the third chapter of this book where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Duties or performances of the Priests In our Version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we follow Velleius Paterculus who calls those Magistrates Perpetui which the Athenians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munatius Felix in Gestis Purgationis Caeciliani is call'd Flamen Perpetuus This Dignity for brevities sake was commonly noted by these Characters FL. PP i. e. Flamen Perpetuus a Perpetual Priest These Priests are mentioned in the second Law God Theod. Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old Maz. M. S. does that is adjudging or attributing to every one his place Mark what follows in the Chapter But should any desire to retain the common reading I would not resist it much for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius is explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividere to divide Vales. * Esai c. 54. v. 11 12 13 14. f By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch at the Gates and conduct those that come in Eusebius here meanes the Sub-Deacons who kept the Gates of the Church and conducted all that came in to their particular places viz. The Catechumens Penitents and Possessed with evil spirits into the Narthex or Church Porch or into the Catechumenium or place where they Catechised but the believers into the Quire See the 22 Canon of the Council of Laodicea and Zonaras's and Balsamo's notes upon it Vales. g We have before noted in note u. of this chapter that that void open place betwixt the Portico and the Church is call'd by the Latines Atrium the Court. The Greek's as here call the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently occurrs in the Gospel and is always by the old Translatour render'd atrium Vales. h 'T is difficult to render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by any Latine word Muscul●● renders it Propugnacula Bulwarks Christoph. Repagula Bars I have translated it Obices Bolts Vales. i The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out for it troubleth the sense it crept in here out of the upper line Vales. * See note ● k By these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not far removed from that clear inspection into the Mysteries which the believers enjoy I say by these words Eusebius means those who amongst the antient Christians were called Competentes These were certain holy Candidates of Baptism as it were Eusebius here makes three degrees or ranks of the Catechumeni The first were those who had learned the Creed i. e. the Principles of Christian Religion These he compares to the out wall of the Church The second were those to whom a short Exposition of the Gospels was delivered These he compares to the Pillars which were placed in the Court made like a Quadrangle The next are the Competentes who were next to the Perfect Believers But if any one by the first rank would rather understand the promiscuous multitude of the Laicks and by the second rank those of the Laity which were the more learned I will not be much averse to that Explication Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term used at this place may be render'd Gates as well as windows Vales. m At these words we have in the Maz. M. S. a long Scholion in the Margin inveighing against this Authour as being Heretical and against this passage a● being blasphemous in regard it makes the Son inferiour to the Father and attributes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first place to the Father and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 second to the Son In the Med. M. S. we meet with this short Scholio● at the Margin here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this also is Blasphemy Vales. n This place is eminent for the commendation of the Chastity and Continency of the Clergy But its excellence lay heretofore undiscovered because of the erroneous Version of Translatours The cause of the mistake in them was the false punctation in Steph. Edit and in the Kings M. S. but the Maz. and Med. M. SS do with good reason reject that punctation Vales. † Acts c. 2. v. 3. o He means the Presbyters who had the second degree of the Priesthood Here he compares the Bishop and Presbyters to the Thrones of the Church and the Deacons to the Benches Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supinis manibus so Valesius pronis manibus so Christophorson p Here Eusebius having spoken largely concerning the double Fabrick of the Church that is the material and spiritual and compared them together elegantly makes a transition to that heavenly Hierusalem which is the idea and original pattern of this Church on earth But the translatours through their inadvertency took no notice of this elegant Apostrophe Vales. * See Heb. 12. 22 23. † Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mortal c. Vales. * 1 Cor. c. 2. v. 9. † Psal 103. 3 4 5 10 12 13. a Because that first Rescript or Letter mentioned here by Constantine is lost we cannot easily resolve what Constantine meanes when he says that in that Edict were named many and several sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sects for which reason many desisted from professing Christianity Christoph. translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtful and controverted opinions as if the sense or meaning of this first Edict had been ambiguous So also Baronius understands Christoph. his words at the year of Christ 313. Langus and Musculus translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opiniones haereses Heresies and opinions far better then Christoph. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the sense or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning of a place but it signifies an Opinion or Sect. When the Emperour Constantine therefore had in that former Edict permitted this Liberty of Conscience to all he added that that priviledge was not granted to the Christians only but to all men of every Sect that is to Jews Samaritans Marcionists c. and to all Sects of all Religions This the Christians took to be no small injury to their Religion that it should be reckon'd amongst Schismaticks and unbelieving Jews Constantine being advertised hereof by the Catholicks corrected it in this latter Edict that clause which mention'd all Sects being taken out and this is that which is meant by these words a little further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that all those Sects which were in our former Rescript should be quite left out Vales. b