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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

Asclepiades succeeded in the Bishoprick of the Church of Antiochia And he also was famous for his confessions in the time of Persecution Alexander also makes mention of his consecration writing thus to the Antiochians Alexander the servant and prisoner of Jesus Christ sendeth greeting in the Lord to the Blessed Church of the Antiochians The Lord made my bonds easie and light in the time of my imprisonment when I heard that by divine providence Asclepiades a man most fit by reason of the worthiness of his faith was intrusted with the care over the holy Church of the Antiochians he signifies that he sent this Epistle by Clemens writing on this manner at the End I have sent these letters to you my Lords and Brethren by Clemens a blessed Presbyter a virtuous and approved person whom ye have known and shall know better who while he was here by the providence and care of God confirmed and increas'd the Church of the Lord. CHAP. XII Concerning Serapion and his Books that are extant 'T Is likely that other monuments of Serapion's studiousness and learning are preserv'd amongst other men but those writings onely came to our hands which he wrote to one Domninus a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition And what he wrote to Pontius and Caricus Ecclesiastical men and other Epistles to other persons Another book also was compos'd by him concerning that Book Intituled The Gospel according to Peter which Book he wrote to confute the Errours in that for some mens sakes in the Church of Rhosse who taking an occasion from the foresaid Gospel inclin'd to Heterodox doctrines Out of which Book 't will not be unfit to set down some few words in which he sets forth the opinion he had concerning that Book writing thus For we my brethren doe admit of Peter and the other Apostles as of Christ himself but like wise men we reject those writings which are forg'd in their names knowing that we have receiv'd no such Books For I when I came to you thought all of you had adhered to the Right faith And when I read not the Gospel which was offer'd me that bears Peters name I said if this be the onely thing which seems to breed this dejected spirit in you let it be read But now understanding from what has been told me that their minds were covered with some Heresie I will make haste to come to you again wherefore brethren expect me suddenly But we Brethren have found out what heresie Marcianus was of for he contradicted himself not understanding what he said which you shall understand by some things which have been written to you For we have been able to borrow this very Gospel of some who have been continually exercised in it that is of some of their successours who preceded Marcianus whom we call Doceti for many of Marcianus's Tenets are derived from their doctrines and read it and we find indeed many things agreeable to the true doctrine of Christ but some things that are particularly to be excepted against and avoided which also we have here subjoyned upon your account And thus much concerning Serapion's Books CHAP. XIII Concerning the writings of Clemens CLemens his Stromata's which are in all eight books are extant amongst us which books he thus intituled The variegated contexture of discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy of the same number with these are his books intitul'd Institutions in which he by name mentions Pantaenus as being his Master and he writes down his opinions he had receiv'd concerning the scope of Scripture and explains his traditions he has also an Hortatory discourse to the Gentiles And three books Intitl'd the Tutor And another book of his with this title What Rich man can be sav'd And a book concerning Easter Disputations also concerning the Fasting And concerning detraction And an exhortation to patience to those who were newly baptiz'd And a book intitl'd the Ecclesiastick Canon or against those who Judaized which book he dedicated to Alexander the fore-mention'd Bishop Moreover in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings but he also mentions some things out of the Gentile Writers if any thing seems profitable which was spoken by them he also explains various opinions which occur in several books both of the Greeks and Barbarians He moreover consutes the false opinions of the Arch-hereticks He laies open much of History affording us large subject-matter of several sorts of learning Amongst all these he intermixes the Philosophers Opinions Hence he fitly made the Title Stromata answerable to the subject of the book In the same book he produces authorities out of those Scriptures which are not allow'd of as Canonical out of that which is call'd The Wisdom of Solomon and out of the book of Jesus the son of Sirac And out of The Epistle to the Hebrews And out of the Epistles of Barnabas Clemens and Jude He also makes mention of Tatianus's book against the Grecians and of Cassianus who also made a Chronographie Moreover he mentions Philo Aristobulus Josephus Demetrius and Eupolemus Jewish Writers who all have prov'd by their writings that MOSES and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians And this mans books afore-mention'd are stuff'd with very much excellent learning of several kinds In the first of these books he saies concerning himself that he was born next to the first successours of the Apostles He promises also in them that he would write Commentaries upon Genesis And in his book concerning Easter he confesses he was constrained by his friends to commit to writing for the benefit of posterity those traditions which he had heard from his Ancestours In that same book also is mention'd Melito Irenaeus and some others whose explications he sets down CHAP. XIV What Writings Clemens has mentioned THat I may speak briefly in his Institutions he makes short explications of all the written word of God not omitting those Scriptures whose authority is questioned by some I mean the Epistle of Jude and the other Catholick Epistles and that of Barnabas and that which is said to be the Revelation of Peter And The Epistle to the Hebrews which he affirms to be Paul's but was written to the Hebrews in the Hebrew tongue which when Luke had with much care and pains translated he publisht it for the use of the Grecians Wherefore we may find the stile of the translation of this Epistle and Of the Acts of the Apostles to be the same But 't was for a very good reason that this Title Paul the Apostle was not set before it for he saies he writing to the Hebrews who were possest with a prejudice against and a suspicion of him

his Scholia upon Dionysius's Ecclesiastick Hierarchy do testifie there are excellent fragments of this Methodius's book of the Resurrection in Epiphanius against the Origenists and in Photius's Biblioth And I think 't is for no other reason that Eusebius never mentions this Methodius whereas he mentions several Ecclesiastick Writers far inferiour to him but this that he wrote against Origen Eusebius being a very great favourer of Origen could not endure this man's name in his History because he was not his friend Vales. d Hieronymus in his Epistle to Magnus the Roman Oratour says Origen wrote these ten books in imitation of Clemens for the Argument of these books and Clemens's afore-mention'd are alike Hierom also cites a piece of these books in his Apology against Rufinus not far from the beginning Vales. e Translatours did not understand what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with his own hand The Lawyers call a Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is written with the Testatour's own hand and not onely confirm'd by his subscription So Eusebius here calls those notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were written with Origen ' s own hand and either prefix'd or annexed to every Tome For 't was usuall for Authours to note something with their own hands either at the beginning or end of their books Vales. a This whole quotation is to be seen in Origen's Philocalia chap. 3. but that place of the Philocalia must be corrected by this for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read And this is the common mistake of all Editions that they writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the word following begins with a vowel But in all good Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written although a vowel follow Vales. b Victorimus upon the Apocalyps says there are twenty four books of the Old Testament twenty two you may find io Theodotus his Excerptions Some reckon'd twenty two some twenty four books of the Old Testament hence arose this different account saith Hieronymus because some reckon'd the book of Ruth and that of the Lamentations of Jeremiah in the Catalogue of Scriptures apart by themselves Others as Hilarius says added Tobias and Judith to make 24 books of the Old Testament Epiphanius says that some reckon'd up twenty seven books of the Old Testament Vales. c I know not what Copy Robert Stephens follows who here reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in the Kings the Maz. Med. and Fuk. M. SS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the reading Vales. d Some books adde this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as some think the Song of Songs This we have omitted in our Edition but 't is in the Maz. Med. and Fuk. M. SS and also in the King's Copy and in Rufinus's Translation of this place Vales. e In this Catalogue the book of the twelve minor Prophets is left out Hence it comes to pass that although Origen promises to reckon up twenty two books we can find but one and twenty In Rufinus's Version this book is reckon'd immediately after the Canticles So also Hilarius and Cyrill of Jerusalem doe reckon them The books of the holy Scripture are recounted here in a different order to Epiphanius Hieronymus and Melito's reckoning of them but Hilarius in his Prologue to his Commentaries upon the Psalmes agrees all along with Origen and no wonder for that Prologue is almost all of it a Translation of Origen's Comments upon the Psalms Vales. f These are Origen's own words and so Rufinus Langus and Musculus Translated them onely Christophorson thought they are Eusebius's own words to whom we cannot consent although in the Maz. and Med. M. SS after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a final distinction but in the King's Copy the whole clause is continned without any distinction Moreover besides this place quoted by Eusebius Origen also in another place that is in the beginning of his Comments upon Luke says there were four Gospels onely which were allowed by the Catholick Church Vales. g 1 Pet. 5. 13. h This place of Origen which Eusebius here quotes is in the Preface to the fifth book of his Expositions upon John the greatest part of this Preface is extant in the fifth Chapter of his Philocaliae Therefore this place here quoted by Eusebius must be joyn'd to that fragment In that Preface Origen raises this dispute whether many books are to be written concerning Sacred things And he proves it from Ecclesiastes 11. 12. Also he brings for proof the examples of holy men Prophets and Apostles who wrote very little But these examples the Collector of the Philocaliae on set purpose omitted as he himself confesses Vales. i Rom. 15. 19. k Matthew the 16 Chap. and ver the 18. See D r Hammond upon the place l S t John's Gospel c. 13. v. 23 and 25. m John 21. 25. n See Apocaly p. 10. 4. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to remember to repeat a thing by heart as Schollars do who repeat their Master's Dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to illustrate or make a thing plain by short Scholia's or Explications that is to explain obscure words by other words more common and known The Translatours and especially Christophorson seem by their Versions not to have understood this passage Origen says that the sentences of The Epistle to the Hebrews are the Apostles own but the words and composition of the whole Epistle are some bodies else who recorded the sayings of the Apostle and like a Scholiast explained them more elegantly See Chap. 18. B. 4 note b. Vales. a In the Maz. Med. Fuk. Savil M. SS and in Nicephorus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Twelfth In Eusebius's Chronicon this remove of Origen from Alexandria to Caesarea is in some Copies placed on the 12 year of Alexander as Pontacus attests Eusebius does strangely disagree from himself who in his Chronicon Records this removal of Origen a year or two years after the death of Demetrius But here he says Origen removed from Alexandria a little before Demetrius dyed This last account I suppose to be truest For after Demetrius's death Origen had no reason to leave Alexandria especially when Heraclas one of Origen's Schollars succeeded Demetrius Besides Eusebius relates in this Chapter that when Origen departed from Alexandria he left his Catechetick Office to Heraclas Whence it appears that Origen departed from Alexandria a little before Demetrius pronounc't the sentence of Excommunication agaisnt him For after that sentence 〈◊〉 could not hold his Office of Catechist in the Church of Alexandria Baronius therefore has done well in amending Eusebius's Chronicon in placing Origen's departure from Alexandria on the Tenth year of Alexander's Reign and the death of Demetrius on the year following But he mistakes in

of them ought to be allured to our side by various ways and arts Then he makes use of an instance of Physitians who that they may restore health to the sick devise all things which they believe may be of advantage to them These words 't is certain the Translatours understood nor in whose Versions the Reader will find all things contrary To this place is to be referred a passage of Eusebius in chap. 58. of this book where he says that the Emperour Constantine gave a great quantity of Gold to the Churches for the maintenance of the poor in regard he was desirous that all men should be invited even this way also to embrace the doctrine of the saving faith according to the example of the Apostle who in his Epistle to the Philippians says these words whether in pretence or in truth Christ is Preached Further in the Fuketian and Savilian Copies and in Turnebus's Book this whole place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which questionless is the true reading This only I would have mended that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to partake of the doctrine of the salutary Faith in which sense 't is taken by S t Paul where he says that God would have all men to be saved and come to the knowledge of the Truth This verb is in this sense proper to the Christian Religion In which signification nevertheless the Philosophers of the latter age used it as I remember I have read in the Commentaries of Proclus on Timaeus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rather to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was made use of a little before and we have rendred it accordingly But the Fuketian Copy has opened to us the true reading wherein 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I suppose you are not ignorant that c. And so Turnebus had mended it at the margin of his Book from a Manuscript Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusual word instead whereof it ought as I think to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed The meaning of this passage is the same with that we have set in our Version For Constantine says that the Pagans are wont to be converted to our Religion on various accounts and occasions That some are drawn by the hope of food namely because of the Aims of the Christians Others by the hope of Patronage to wit on account of the authority of the Bishops who could do much with the Emperour and Grandees at Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patronage Protection or Favour as I have noted at Amm. Marcellinus which term John Chrysostome makes frequent use of In the excellent Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting and this whole place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some rejoyce as 't were on account of food others are wont to run under those who are possessed of or have procured Patronage Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and S r Henry Savil's have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of true discourses And in the same manner 't is mended in the margin of Turnebus's Book But the common reading exprest in our Version pleases me best by reason of those words which immediately follow to the end a tautology might be avoided A little after the Fuketian Copy and the Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Body not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the common Editions In the same Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which reason they ought to fit and conform themselves to all men not as 't is commonly Printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. † Or A friend of truth is rare * Or Brave exploit viz. the union of the Church * Or In relation to Peace † Or Cherished † Or His own writing * Or Piously † Or Partly ‖ Or Multitudes a Indeed Eusebius did afterwards perform what he here promises and in a peculiar volume comprized all the Letters and Sanctions of the Emperour Constantine which bore a reference to the Catholick Faith This I am informed of from the Medicaean Copy wherein at the close of his Eccles. Hist. Constantine's Letter to the Palestinians is written out which Eusebius hath recorded in the foregoing book and after the foresaid Letter these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let these things therefore be here placed by me But come on now let us from another head or beginning gather together the Laws and all the Letters of our Pious and most mild Emperour written in defence of the true Religion Vales. ‖ Or Body a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word ought I think to be expunged as being superfluous unless it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account of its memorableness It may also be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a I supposed the word their was to be referred to the women which came early to the Sepulchre of our Lord. But Christophorson referred it to those stony and incredulous persons concerning whom Eusebius hath spoken a little before which I approve not of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from what place soever they could get it Vales. * Or Cover c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill in this manner tum detestabiles ibi victi●●as super impuras aras immolar● also to offer detestable victims there upon impure Altars But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sufficiently shew that E●sebius speaks not here concerning Victims or Beasts killed in Sacrifice but concerning Libations to wit Wine Milk and the like which the Heathens offered to their Gods Besides 't is wholly absurd that Victims should be killed upon the Altars For Sacrifices were killed by not upon the Altars This is a known Verse of Ovid Rode caper vitem Tamen hinc cùm stabis ad aras c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is imperfect of which sort very many occur in these Books of Eusebius It may as I think not unfitly be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the like manner as 't is impossible c. Indeed Eusebius's following words do most plainly confirm this our emendation But Christophorson has confounded all things here as 't is apparent from his Version Vales. † Or Own * Military Commanders † Or Matters * Or Daemons * Or Of

stretching forth his hands called God to witness that it was not his fact To all this after the interposition of some words he adds saying I will not be afraid to declare what grief commands me to speak I think had the Romans been slack to destroy those flagitious wretches that either they would have been swallowed by the earth opening under them or that the City would have been drowned by an inundation or that like Sodom it would have been destroyed by lightning For it had brought forth a generation of men by far more abominably impious than those who had suffered such things By reason therefore of the desperate outragiousness of those men the whole body of the people was together with them destroyed And in his sixth Book he writes thus Of those who perished being destroyed by the famine throughout the City the multitude was innumerable the afflictions that befell them cannot be uttered For in every house where there appeared but the least shadow of provision there was fighting and such as were dearest friends strove one with the other snatching from one another the miserable provisions of their life Neither were those that dyed believed to expire for want of sustenance But the theeves searched those that gave up the ghost least any one having meat in his bosome should feign himself to die The theeves themselves empty and hollow for want of sustenance wandred and hunted up and down like mad dogs striking against the doors like drunken men and by reason of their stupified condition breaking into the very same houses twice or thrice in one hour Necessity made all things to be eaten and what was unfitting to be given to the most sordid irrational creatures they gathered up and endured to eat Therefore at the last they did not forbear to eat girdles and shooes and pluck't the leather from off their Bucklers and eat it The stumps of old hay were made food by some and others gathered the very stalks or small fibers of plants and sold the least weight of them for four Attick drachms But what need I speak of the sharpness and extremity of the famine as to the eating things without life For I will declare such a fact the like whereof is no where recorded either amongst the Grecians or Barbarians which may seem both horrid to be related and also incredible to be heard And indeed least I might seem to posterity to feign monstrous stories I could very willingly leave this sad accident unmentioned but that I have innumerable witnesses thereof to wit men that are cotemporary with me And besides I should doe my Country a very frigid and inconsiderable kindness should I goe about to conceal the rehearsal of what it really suffered A woman of the Region beyond Jordan by name Mary the daughter of Eleazar of the village Bathezar which word signifies The house of Hyssop for descent and wealth eminent flying with the rest of the multitude into Jerusalem was there together with them besieged All her goods which she had taken with her out of the region beyond Jordan and brought into the City the tyrants robbed her of The remains of what she had which was of greatest value and price and what ever provision of food she could any way procure the spearmen breaking in daily took from her A most vehement indignation moved the woman and oftentimes she reviled and cursed those ravenous pillagers and provoked them against her self But when none of them could be either instigated by anger or moved by compassion to kill her and she being grown weary of finding victuals for others and provision being now no where to be found the famine also having entred her very bowels and marrow and her anger being more exceedingly hot than the famine was sharp she took fury and necessity as her advisers and in a hostile manner invaded Nature it self And having snatched up her son for she had a sucking child Miserable Babe said she amidst these Wars Famine and Sedition for whom shall I preserve thee Amongst the Romans if they let us live we shall be slaves and the famine must precede that servitude but the Seditious are more mischievous than both those evils Be thou therefore my food a fiend to take revenge upon the Seditious and a story for men to talk of which is onely yet wanting to compleat the calamities of the Jews Having said this she kills her son then roasting him she eat half of him the remainder she kept covered The Seditious came immediately and having smelt the horrible savour threatned to kill her forthwith if she would not bring out to them what she had provided But she answering that she had reserved a good part for them uncovered the remains of her son Horrour and astonishment of mind suddenly seized them and they stood benummed as it were with amazement at the spectacle This said the woman is the son of mine own womb and this mine own fact Eat for I have eaten of him already be not you more effeminate than a woman or more compassionate than a mother But if you are religious and abhor this my sacrifice I have eaten the one half already and let the rest also remain with me After this they went out trembling abashed at this very one thing and with much adoe yielding to leave this food with the mother Immediately the whole City was filled with the noyse of this detestable fact and every one setting before his eyes this unnatural deed was horribly afraid and trembled as if it had been audaciously perpetrated in his own house And now all who were sorely pressed with the famine earnestly hastned to die and happy were they accounted who were taken away by death before they heard and saw so great calamities Such was the punishment the Jews underwent for their iniquity and impiety against the Christ of God CHAP. VII Of Christs predictions BUt it is worth while to adjoyn hereunto the most true prediction of our Saviour wherein he manifestly foretells these very things after this manner And ●o unto them that are with child and to them that give suck in those days But pray ye that your flight be not in the winter neither on the sabbath-day for then shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be But the same writer adding together the whole number of those that were destroyed says that by the famine and by the sword an hundred and ten Myriads perished And that the Seditious and the Theeves that were left discovering one another after the City was taken were put to death that the tallest and comeliest of the young men were reserved to adorn the Triumph that of the rest of the multitude such as were above seventeen years of age were sent bound to the Mines in Egypt and that very many were distributed through the Provinces to be destroyed in the publick Shews by the sword

rightly composed and made up but were framed by fraud and an illegall Artifice of Cyrillus's I would willingly say thus much Why since Theodosius was his favourer was he banished and without obtaining the least commiseration condemned to so many Exiles and concluded his life after such a manner as this Or why if the sentence pronounced against him by Cyrillus and the other Prelates about him were not divine both of them being now numbred amongst those departed and dead at which time as it has been said by one of the Heathen Sages that which appears not any more in sight or that which survives not any longer is honoured with a Benevolence that hath no enemy has he himself been condemned as a Blasphemer and an enemy of God but Cyrillus is praised and extolled by all persons as having been a loud and eminent Preacher and a great defender of Orthodox Sentiments But least we should be accused for writing what is false Come on let us bring forth Nestorius himself into the midst giving a relation concerning these very things Recite to me therefore O Nestorius some passages in the express words of your own Letter which you wrote to the Governour of Thebaïs Because of some controversies lately agitated at Ephesus concerning the most Holy Religion by an Imperiall Order we inhabit Oäsis otherwise called ●bis And after the interposition of some words he adds But after the foresaid Oäsis was totally destroyed by a Barbarick Captivity and by fire and sword and we were dismissed by the Barbarians who on a suddain how I know not were moved with a compassion towards us and after they had terrified us with menacing declarations that we should immediately go out of that Country in regard the Mazices would suddenly take possession of it after them we are come to Thebaïs together with the remainder of the Captives whom the Barbarians out of commiseration brought to us for what intent I know not Moreover they have been every one permitted to go whither they desired but we by coming publickly to Panopolis do exhibite our selves For we were afraid least any one by taking an occasion from our Captivity should either frame an accusation of flight against us or else form a forged invention of some other fault For malice is productive of all manner of calumnies Wherefore We beseech Your Magnificence to take care according to that provision the Laws have made of our Captivity and not to deliver a Captive who is subject to mischief to the evil arts of men least all Generations should from hence forth cry out that 't is better to be the Barbarians Captive than to fly for refuge to the Roman Empire Then having added an Oath he made his request to the Governour thus that You would please to give the Emperour an account of our Remove from Oäsis hither which hapned from our being dismissed by the Barbarians that so whatever determination shall be well pleasing to God may now at length be made concerning us Also out of the same Nestorius's second Letter to the said Governour Whether You will account this present Letter from Us to Your Magnificence as written from a friend or as an admonition from a Father to a Son hear I beseech you with patience the Narration contained therein concerning many matters written from us wherein We have been as brief as possibly could be Oäsis otherwise termed Ibis having been severall ways ruin'd of late by an incursion made into it by a multitude of the Nomades And after some words These things having happned thus by what impulse or on what occasion Your Magnificence was moved thereto I know not we have been sent by Barbarian Souldiers from Panopolis to Elephantina a Town situate in the Borders of the Province Thebaïs towards which we have been drag'd by the forementioned military assistance And when we had been tired by our travelling more than half that journey we again met with an Order of Your Magnanimity by word of mouth whereby we were commanded to return to Panopolis Having therefore been wearied with the miseries of this so long a journey our Body being infirm and aged and our hand and side tired we came again to Panopolis in a manner breathing forth our Soul And whilest we were as yet cruciated with the calamities and mischiefs of our pains another Order written by Your Magnanimity came in great hast whereby we were conveyed again from Panopolis to a place adjoyning thereto When we supposed that we should stop here and were in expectation of the most Victorious Emperours determination concerning us on a sudden another Decree was again drawn up against us without any commiseration in order to another to wit a fourth Banishment And after some few words he continues But I beseech you bee what has been done be sufficient and may it be enough to have Decreed so many banishments against one Body and after the relations which have been sent to their Imperial Majesties by Your Magnificence permit I humbly beseech you that an accurate account of our condition may be made known to ou● most Victorious Emperours even by us also by whom that ought to be done These are our Advices as to a Son from a Father But if you be angry now as you have been heretofore do what you think good since no reason is powerfull enough to sway your mind After this manner Nestorius in his Letters strikes and leaps with his fists and fee● and reviles the Emperours and Magistracy having not been made prudent by the miseries he suffered But I have read a certain writer declaring his Latter end after this manner to wit That his tongue having been eaten out with worms he departed to greater and immort●ll punishments which are to be inflicted on him CHAP. VIII How after Nestorius Maximianus and after him Proclus then Flavianus were made Bishops of Constagtinople AFter that destructive Pest Nestorius Maximianus succeeded in the Episcopate of the famous City Constantinople under whom the Church of God enjoyed all imaginable peace and tranquillity When he was taken from amongst men Proclus enters upon the Government of that See who had heretofore been ordained Bishop of Cyzicum And after he was gone the common way of mankind Flavianus succeeded in that Chair CHAP. IX 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 IN his times the controversie about the impious Eutyches was started a particular Synod having been convened at Constantinople to which Synod Eusebius Bishop of Dorylaeum who was the first person that had heretofore refuted Nestorius's Blasphemy being untill then but a Rhetorician presented Libells Therefore when Eutyches after he had been summoned to the Synod came not and at his appearing afterwards had been convicted of having said these words I confess that our

reckoned in the number of Bishops 38. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 402. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports 72. 2. Aquaeduct of Valens Augustus at Constantinople 308. 1. 2. Archelaus Bishop of Cascharum his disputation against Manichaeus 234. 2. Areopagus what it was 32. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91. 1. Arius two of that name 240. 2. Arius who with Euzoius presented a Libel of faith to the Emperour Constantine was not Arius the Arch-Heretick ibid. Arius when and how recalled from banishment ibid. Artemius Commander in chief of Egypt 288. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away or remove 87. 1. Arsenius Bishop of the Hypselitae 238. 2. 240. 2. Ascetae who were heretofore called so 22. 2. Not onely Monks but Clergy-men also had that name given them 139. 1. 168. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crime of Treason 695. 1. Asia how many ways 't is taken 8● 1. Asiarchs what they were 58. 2. how chosen ibid. a very chargeable Office ibid. Asterius Urbanus Authour of the books against the Cataphrygae 82. 1. Athanasius in what year recalled from banishment 246. 2. in what year he went to Rome 256. 2. He went to Rome once onely 253. 2. when a boy he baptized his play-fellows 229. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Attis Bacchus 302. 2. Atticus Bishop of Constantinople his Epitaph 383. 1. Augustonica a Province of Egypt 262. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door of an house 608. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atrium or a Court. 590. 2. Avitus how many moneths he Reigned 428. 2 c. Ause or Osee the first name of Jesus the son of Nave 5. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 190. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian Virgins 161. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Eusebius calls Christ. 186. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Honorati are joyned with the Decuriones 431. 2. B. BAcaudae a sort of Boors were up in Arms over the whole Roman world 690. 2. Bacurius Prince of the Iberi 233. 2. Baptism is by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a seal 40. 2. 't is the Symbol of our Lord's Passion 184. 2. 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 628. 2. Basileus Bishop of Amasia 551. 2. a Martyr under Licinius ibid. Basilius the Great what year made Bishop of Caesarea 321. 1 2. He was twice questioned by Valens 322. 1. Basilides's Prophets 52. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 681. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Imperial City so Eusebius always calls Rome not Constantinople 593. 1. Basiliscus declared his son Marcus Caesar afterwards Augustus 451. 1. Bataneotes a Surname of Porphyrius the Philosopher 100. 2. Battle at Cibalae 554. 1. Battle at Hadrianople what year it hapned 556. 2. Beneficiarii 179. 1. Beryllus's opinion concerning the Nature and divinity of Christ. 107. 1. His Heresie 290. 2. Berytus what year the Synod was convened there 409. 1. Bishops in Egypt were an hundred 212. 2. Bishops heretofore preached standing on the steps of the Altar 355. 2. Bishops their first Sermon always much taken notice of 384. 2. Bishops their sentences in judicature made valid 615. 2. Bishops of other Cities were usually buried at Constantinople in the Church of The Apostles 492. 2. Bishops anciently wore a plate of gold on their forehead in imitation of the Jewish High-priests ●7 1. Birth-day of the Martyrs was that whereon they suffer'd Martyrdom 59. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lead a secular Life 92. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laicks ibid. Bosci Monks so called 418. 1. Botry a City of Phoenice 494. 1. Theophanes and Antoninus Martyr are mended ibid. British-Church very ancient 333. 1 2. it was and is independent of the Roman Patriarchate ibid. Bruchium what it was 136. 2. the siege of it when ibid. Brysia 518. 2. C. CAEsarea or Caesarium the Great Church of Alexandria 376. 2. whence it had that name 430. 1. Caius was Authour of the book called The Little Labyrinth 89. 2. He wrote a book against Proclus 102. 2. Calendio is ordained Bishop of Antioch at Constantinople by Acacius contrary to the Canons 457. 1. how many years he sate Bishop 462. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Constantinople was termed 597. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes made use of in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 446. 2. In old Coyns that City is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 460. 1. Camp-bread given to the City Antioch by Diocletian 427. 1. a place in Procopius about this Annona is mended ibid. Campus a place without the City Antioch where the Souldiers exercised 518. 2. Campus a place seven miles distant from Constantinople 507. 2. it was the place where Criminals were punished 658. 2. Canon of the Council of Antioch 366. 1. what must be thought concerning that Council ibid. Canon or set-allowance of Bread or Bread-corn at Constantinople 251. 1. Canon the second of the Constantinopolitan Council is explained 333. 2. Canon the sixth of the Nicene Council whither it ●eats concerning Patriarchs and their Jurisdiction 332. 2. Castalian Fountain neer Antioch 414. 2. Castrensis Panis See Camp-bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligatures Inchantments 688. 2. Catechist taught in a private Auditory not publickly in the Church 102. 1. Catechumens were made by Imposition of the Bishop's ha●d 627. 1 2. they covered their heads 629. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74. 1. Catholick Epistles 98. 1. Catholicus a Rationalist 121. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rationalist ibid. and 181. 2. Celsus the Philosopher against whom Origen wrote was Lucian's friend 108. 1. Cephro and Coluthio 122. 2. 123. 1. Cerat●s a wind about Byzantium 276. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitulum a period 131. 2. Chaeremon a Philosopher 101. 2. Chair or Throne of Saint Mark at Alexandria 138. 2. Chalcedon Synod the copies of it that Evagrius made use of are different from ours 439. 1. which are more genuine and authentick Evagrius's copies or ours 444. 1. Chalcedon had onely the bare name of a Metropolis given it by Marcianus 446. 2. Chartae or Libels of Caecilianus's crimes transmitted to the Emperour 194. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125. 2. Chorepiscopi who they were 134. 1. Chosroes King of the Persians when he dyed 509. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ was written with a dipthong 653. 1. Christ before all things and after all things 666. 1. Christ in what year born 7. 2. whether he was born on the twenty fifth of December ibid. Christian Religion termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53. 1. Christians wont to stop their Ears when they heard any impious expression 85. 1. they gave their children the names of the Apostles 131. 1. They prayed with expanded hands 611. 1. Christians were very desirous of being baptized in Jordan 628. 1. who were termed perfect Christians 628. 2. Their Feasts at the Sepulchres of the Martyrs 647. 2. Their way of Burial 124. 1.

Maz. Med. nor Fuk. M. SS nor in that copy Rufinus made use of as appears from his Version nor yet in Jeroms B. de Eccles. Scriptor where he reckons up all Apollinaris's books But Nicephorus mentions the● 〈◊〉 his History Vales. c M r Tho. Lydya● in his Em●●d Tempor says this Heresie began in the times of M. Aurelius and L. Verus the Authour whereof was Montanus a The Maz. Med. Fuk. and Savil. M. SS and also Nicephorus call him Saturninus Epiphanius and Theodoret name him Saturni●us and Hegefippus terms those Hereticks which had their name from him Satur●ilians See chap. 22. of this B. 4. Vales. b Jerom in his book de Scriptor Eccles. takes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a sense as to signifie a master of Eloquence Such an one Tatianus was before his conversion to the Christian Religion as may be seen from chap. 16. of this 4 th book But I rather think that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term in the original should be meant an Ecclesiastical Doctour which sense of that term the following words of Irenaus doe confirm for he says he was the composer of a new form of Doctrin of his own making Vales. c Epiphanius makes this Severus to be ancienter than Tatianus which is a mistake as 't is evident from these words of Eusebius Iren●us makes no mention of this Severus Theodoret in his first book Haeret. fabul has rightly placed Severus after Tatianus Vales. d Epiphanius in Haeres 46. says this work of Tatianus's is by some called the Gospel according to the Hebrews But that Gospel is more ancient than Tatianus For Hegesippus who flourisht some years before Tatianus makes mention of the Gospel according to the Hebrews as Eusebius tells us chap. 22. of this book Papias also quotes a passage out of that Gospel as our Authour asserts about the close of the 3 d book Vales. e That is his Oration against the Grecians which is extant at the latter end of Justin Martyrs works Edit par 1636. At pag. 171. he begins the proof of this point viz. the Antiquity of Moses and t●● Prophets a Tatianus who was the Founder of the Heresie of the Encratita lived in Mesopotamia and there publisht his Heresie as Epiphanius attests And the same may be concluded from what Theodore● write● to wit that he found above 200 copies of the Gospel made by Tatianus in the Churches of Osdro●na Vales. b It 's doubtfull whether Antoninus the Emperour or one of that name who was a follower of Tatianus's be here meant It is not likely that Bardesanes should dedicate his books to the Roman Emperour which he wrote in the Syriack language Besides Eusebius in his 6 B. de prapara● does declare that Bardesanes dedicated his Dialogues to his followers and friends Vales. a The persecution of the Christians in the Reign of Marcus raged not every where at the same time nor was it ended in one years space In Asia it began first in the seventh year of M. ●ntoninus and that not by the Edict of the Emperour but by a tumultuous insurrection of the populace against them where it lasted to the end of that Emperours Reign as 't is evident from these words in Melito's Apology For from that time the power of the Roman Empire began to be eminently great and was much augmented of which Empire you by succession are the most acceptable inheritour that could be wisht for and shall so continue together with your son c. See chap. 26. B. 4. note f. Now Commodus was by his father received as his partner in the Empire when Melito presented this Apology to the Emperour His being made Colleague in the Empire 't is evident happened about the latter end of M. Antoninus's Reign wherefore the persecution of the Christians in Asia must necessarily have lasted till that time But this persecution was more sharp and violent in Asia in the Gallias and in other Provinces in the seventeenth year of the said Antoninus as Eusebius does here say expresly See Baronius ad annum Christi 179. Vales. a There arises here a double question 1. Why this Epistle was written joyntly by the two Churches that of Vienna and that of Lyon● 2. Why the French wrote in Greek to the Churches of Asia and Phrygia As to the first I suppose it was for this reason done because the Churches of Vienna and Lyons were joyned together not onely by vicinity of place but also by the bonds of mutual love And seeing they had together been engaged in the same Persecution they joyntly wrote an Epistle concerning their own Martyrs Besides both Provinces seem at that time to have been under the jurisdiction of one President which may be conjectured from hence because as well they of Vienna as those of Lyons are in this Epistle said to have been by the President apprehended and condemned for the Faith of Christ. These therefore are the reasons why they wrote joyntly For that which some have supposed to wit that then there was but one Bishop of Vienna and Lyons is easily confuted out of this Epistle which says that Pothinus was Bishop of Lyons but not of Vienna Moreover those of Lyons doe out of respect set the name of those of Vienna first whenas notwithstanding they of Lyons wrote the Epistle concerning the things which were done at their own City Which respect also may seem to be attributed to the antiquity and nobility of the Colonie at Vienna As to the second query we may understand from this Epistle that there were many Grecians in the Church of Lyons as was Attalus and Alexander the Phrygian and Alcibiades who was by original extract a Phrygian also as I think also Iren●us was born in Asia and when he was very young had together with Florinus been an auditour of Polycarps at Smyrna as he himself evidences The very name also of Pothinus the Bishop shews him to be originally a Grecian 'T is no wonder therefore that those who came out of Asia into the Gallia's should write to their brethren that were in Asia concerning their affairs from whom as 't is probable they had before received that Epistle concerning the Martyrdom of Polycarp and others I suppose Irenaeus to have been the Authour of this Epistle who at that time was a Presbyter of the Church at Lyons Vales. b The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies onely private houses from which the Christians were then driven that is from the houses of their friends relations c. For I agree not with Rufinus who thought that the Christians were prohibited to inhabit their own houses Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original which signifies any promiscuous or popular assembly these setting aside the sacred assemblies which are otherwise expressed are principally of two sorts either 1. to buy and sell or 2. to resort for justice and the word here

saying Demetrius pronounc't the sentence of Excommunication against Origen a year before he left Alexandria which we have evidently refuted For since Origen kept his Office of Catechist till such time as he resigned it to Heraclas at his departure 't is plain he departed before the sentence of Excommunication was pronounc't against him Moreover when Origen understood he was Excommunicated by Demetrius in the Synod of the Bishops he wrote a letter to his friends at Alexandria in which he inveighs against Demetrius and the rest of the Bishops Jerom in B. 2. Advers Rufin quotes part of this Letter Further Origen had once before retired to Caesarea in the times of Antoninus Caracalla but was in a short time honourably recalled by Demetrius to Alexandria as was before related But afterwards when he went into Achaia passing through Caesarea-Palestine he was there ordained Presbyter Vales. b Heraclas as 't is before related Chap. 15. was Origen's Assistant onely but after his departure he was Catechist Vales. * Firmilianus a Christophorson did not at all understand the meaning of this place for he thinks that Ambrosius and Protoctetus were afflicted for the Name of Christ about the end of Maximinus's Reign but Eusebius does not say so he onely means thus much that the Persecution continu'd all Maximinus's Reign but that his days were shortned as the Scripture says of Antichrist Moreover this Persecution begun when Maximin was Emperour after a long continu'd Peace in the Church because of frequent and most dreadfull Earthquakes which the Heathens as they usually did imputed to the Christians Firmilianus in his Epistle to Cyprian attests this See Baronius at the year of Christ 237. Vales. This was the common acclamation at the Election of Bishops of which we have many examples in Philostorgius in his tenth chapter of the 9 th book And in the relation of what things were done at Eradius's Election recorded in Augustine's Epistles these acclamations are read which were then us'd they cry'd out twenty times Dignus justus est he is worthy and just and five times bene meritus bene dignus est he is very deserving he is very worthy Vales. b The Med. Maz. and Fuk. M. SS adde these words had executed that Office for fourty three years but the Kings M. S. and Rufinus own them not Vales. Eusebius means by the Roman Learning the Civil Law which Gregory learn't at the City Berytus at that time when Origen perswaded him to nobler studies as he in his Oration to Origen testifies The same thing also Origen attests in his Epistle to Gregory Chap 13. of his Philocal Vales. a I suppose that these words viz. the Authour of the books entitl'd Cesti ought to be raz'd out for the clause is neither in Rufinus's Version nor in Hieronymus Besides it seems ridiculous when he here speaks of an Ecclesiastick Writer to mention those books first which contain'd nothing else but certain Medicines made up of Herbs Metals Magick figures Charms and the like for as Suidas witnesses these Cesti contain nothing else and have their Title from Venus's Cestus or Girdle because they treat of love affaires Besides this Africanus the Authour of these Cesti seems to be a distinct person from Africanus the Chronologer whom Eusebius mentions for as Suidas says this Authour of the Cesti was a Libyan by birth and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Scaliger in his Animadversions upon Eusebius calls him Sextus Africanus But perhaps that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas ought to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he may be call'd Africanus Cestus from the title of his books even as Clemens was call'd Stromateus But this Africanus the Chronologer was born in Palestine says Eusebius's Chronicle and in a town call'd Emmaus and his name was Julius Africanus this Africanus was a Christian but the other was a Heathen as appears by his books There was also another Julius Africanus who wrote a book De Apparatu Bellico which book in the M. S. Copy of the King's Library has the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and under that title it is quoted by Politianus in his Miscellanies The Grecians indeed were proud in prefixing titles before their books they seem therefore to call those books Cesti which were fill'd with knowledge of divers kinds like the Cestus which amongst the Grecians signifies a Girdle wrought of divers colours for that same reason were Clemens's books call'd Stromata Vales. * Book 1. Chap. 7. a Eusebius wrote three most elegant books concerning Pamphilus the Martyr's Life as Hieronymus witnesseth in his 1. Apology against Rufinus where he also quotes a piece of that work out of the third book lie also mentions those books in his Epistle to Marcella 't was in Eusebius's third book De Vitâ Pamphili wherein he wrote a Catalogue of Origen's works Vales. b The Med. and Fuk. M SS read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in one word not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were both Martyrs and Priests therfore Pamphilus being a Presbyter and a Martyr may well be stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks in their Menologie● have three sorts of Martyrs some they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. great Martyrs some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy Martyrs others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishops or sometimes Presbyters who suffer'd Martyrdome all the rest they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely Martyrs there is also another title yet namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is onely proper to Stephen and Th●●la he being the first of men and she the first of women which were crown'd with Martyrdom Here we may see what decency the Greeks use in comparison of the Latines they give Epithe●s to their Saints with which as with titles they are honour'd distinguished from other men Vales. * That is before his incarnation a This Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but difference of subsistence which may appear by the words of Gregorius Nyssenus in his book De Differentiâ Subsistentiae Essentiae Beryllus seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a person after the manner of his times which confounded these two terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the true signification of them see Socrates's Ecclesiastick History book 3 chap. 7. where these terms are largely discus'd Beryllus erred in that he believed Christ had no proper personality before his incarnation but he was orthodox in that he holds Christ had not a Godhead proper to himself onely the Godhead of the Father residing in him for the Godhead of the Father of the Son and of the Holy Ghost is all one the Glory equal the Majesty coeternal otherwise there would be three Gods not one God therefore if this were Beryllus's opinion he may be excused but he erred in that he asserted the

pride of the Bishops of that See who termed themselves the successours of James the Just hence is it that Rufinus never calls it Aelia but according to the manner of his times always Jerusalem Vales. d The Church of Rome was wont formerly to relieve other Churches and to send money and cloathes to the Brethren in captivity and to those which wrought as slaves in the Mines So Dionysius Bishop of Corinth saith in his Epistle to Pope Soter which Epistle Eusebius quotes in his fourth book chap. 23. Eusebius also in that same place says that this laudable custom continued in the Church of Rome in his days And to that purpose Collections were made in the Church ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to supply one with all things necessary for a journey viaticum praebere and also it signifies as it does here to relieve charitably as we do beggers with money or Alms. So Clemens Alex. in his first book Stromat and Chrysost in his 67 Homily upon Matthew use the word Vales. e Stephen wrote another Epistle besides that we mentioned before he wrote to the Bishops of Africa to the Eastern Bistops which Firmilianus mentions in his Epistle to Cyprian near the end where Firmilianus says that he broke off all peace and friendship with the Eastern Bishops but he did not onely threatned that he would renounce all communion with them if they persisted in their old Opinion as Dionysius here expresly testifieth It is certain that Stephen never proceeded in this matter farther then threats for after Stephen's death Dionysius wrote to Xystus desiring his judgment in that point For Dionysius inclined to the Opinion of the Africans and the Eastern Bishops as Hieronymus witnesseth Firmilianus in his foresaid Epistle does strangely aggravate the business so that some think from his words they may gather that Stephen excommunicated those Bishops he was indeed much displeased that the African Synod should pretend to di●anul so ancient a custom and make Decrees that Hereticks should be rebaptized without the knowledge of the Church of Rome but he never broke peace with them nor excommunicated them for he wrote an answer to Cyprian And although his letters to Cyprian were something sharp yet they still remained friends for Cyprian afterwards in his letters to Pompeius called Stephen brother In fine the Africans notwithstanding Stephen's letters rebaptized Hereticks till the times of Constantine as we may see from the Council of Orleans Vales. f He meanes by these great Synods the Synod of Iconium of which see Firmilianus's Epistle to Cyprian the Council of Synnada and the Council of Carthage under Cyprian in which Council above eighty Bishops gave their opinion some of which were Martyrs and Confessours in the Council of Iconium fifty Bishops met as August attests in book 3. and chap. 3. against Cresconius But the Eastern Churches especially the Churches of Cappadocia still retained their old custom of rebaptizing Hereticks And that custom remained amongst them even till the first Synod of Constantinople Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King's M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we follow and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is us'd in Eusebius before Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies post illud capitulum after that chapter or head of his discourse Dionysius's Epistle to Xystus consisted of two principall heads which were the matter and subject of the whole viz. Concerning Hereticks being rebaptized and concerning Sabellius his Heresie Vales. b These Hereticks were very ancient even before Sabellius though those who maintained these opinions were afterwards all so denominated from Sabellius For we find this was the opinion of Praxeas against whom Tertullian wrote After Praxeas followed No●●us See Epiphan Heres 57. from whom they were called Noctiani Suddenly after No●tus arose Sabellius from whom all which held the same opinion were afterwards called Sabellians This Sabellius the reviver of this Heresie was a Lybian born at Ptolemai a City of Pentapolis He affirmed the Father Son and holy Ghost to be but one subsistence one person under three several names which in the time of the Old Testament g●ve the Law under the notion of the Father in the New was made man in the capacity of the Son and descended afterwards upon the Apostles in the quality of the holy Ghost Dionysius undertakes this man but managing the cause with too much eagerness and fervency of disputation he bent the stick too much the other way asserting not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinction of persons but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a difference of Essence and an inequality of power and glory Upon which account he is severely censured by S t Basil Epist. 41. ad Magn. Philosoph and others of the ancients as one of those who in a great measure opened the gap to those Arrian impieties which afterwards broke in upon the world c Dionysius here seems to mean his Epistle to Ammon Bishop of Berenice and that to Telesphorus and that to Euphranor all against Sabellius Eusebius mentions these Epistles in Chap. 26. of this seventh book Athanasius in his defence of Dionysius Alexandrinus mentions but one Epistle of Dionysius's to Ammonius and Euphranor Dionysius was accused by some Bishops of Aegypt for speaking some things about Christ in that Epistle which were not Orthodox Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye skilful Tryers or Examiners are no where ●ound in the Apostle indeed we have in the first Epistle to the Thessalonians chap. 5. ver 21. these words prove all things and hold fast that which is good which are the same in effect with these be ye Tryers c. But Origen and Hieronymus say that these words Estote boni Trapezit● are an express command of our Saviour's And that the place out of the Thessalonians above quoted has relation to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exactly agrees with them wherefore I am of the same mind with the Learned Usher who in his Proleg to I●nati●s's Epist. cap. 8. says this command of Christ is taken out of the Gospel according to the Hebrews These words are also quoted in Cyril Hierosolymit his 6 Catechism neer the end Vales. * The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs Matth. 25. 27. where our translation renders it Exchangers The Israelites being bound by the Law Exod. 30. 13. to come up to Jerusalem how far soever they dwelt from it and there to sacrifice and offer the half shekel for the use of the Temple which by the length of their journey they were sometimes disabled to do these Trapezitae set up their tables in the very Temple that so they might traffick with all that had use of them in like manner as others brought Oxen and Sheep and Doves to sell there to them which had not brought their sacrifices with them See D r Hammond on Matth. 21. v. 12.

and has affirmed that that is expressly recorded by Athanasius in his book de Synodis But Baronius was imposed upon by the Latine Version which runs thus Tom. 1. pag. 873. quòd si ad hanc rem usus Synodi de●ideratur supersunt Acta patrum nam neque in hâc parte negligentes fuere qui Nicaeae convenerunt sed ita accuratè scripscrunt c. But if the use of the Synod be wanting to this matter the Acts of the Fathers are to be had For those convened at Nicaea were not negligent even in this matter but wrote so accurately c. But in the Greek Text there is no mention of Acts for thus it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Writings of the Fathers are to be bad to wit the Creed the Canons and the Synodick Letter There is another passage of Athanasius in his Epistle de Decretis Nicaenae Synodi pag. 250. whence it may be manifestly gathered that there were no Acts written For thus he speaks Quandoquidem tua dilectio ca nosse desiderat quae in Synodo c. In as much as your love desires to know those things which were done in the Synod I have made no delay but have forth with signified to you whatever was done there c. Now if the Acts had been taken in writing by the Notaries Athanasius had done enough had he transmitted those Acts to his friend Vales. a These words must be interpreted favourably For the twentieth year of Constantine's Empire was not yet compleated nay scarce begun For the twentieth year of his Reign began on the eight of the Calends of August when Paulinus and Julianus were Consuls which was the 325 th year of Our Lords Nativity But the Nicene Councill was celebrated on the twentieth of the month May in the same persons Consulate as Socrates writes in the thirteenth chapter of his first book or rather on the 13 th of the Calends of July on the 19 th day of the month Desius which by the Romans is termed June as it occurs in the Acts of the Chalcedon Councill in the Alexandrian Chronicle and in the Collectio Cresconiana Which I think to be truer For if we suppose the Nicene Councill to have been convened on the 20 th day of May too narrow a space of time will be left for the transacting of those affairs which Constantine performed after his Conquest of Licinius Licinius was vanquished in the last Battle at Chalcedon on the year of Christ 324 on the 15 th of the Calends of October as 't is recorded in Idatius's Fasti and in the Alexandrian Chronicle On the day following Licinius who had betaken himself to Nicomedia surrendred himself to Constantine the Victour After this Constantine made his Entry into Nicomedia whilst he made his residence in that City and hastned to take his progress into the Eastern parts he received the news concerning the dissention of the Alexandrian Church and all Egypt on account of the Opinion of Arius and the disturbances of the M●letians as he himself writes in his Letter to Alexander and Arius And in the first place he sent Hosius with his Letters to Alexandria who by his authority might compose the Tumul●s the●e But after Hosius had staid some time at Alexandria he returned to Constantino●●e without having effected any thing All which businesses could not any wise have been done within less time than three months Further when Constantine saw the mischief increase daily he resolved upon convening a Generall Councill of Bishops that thereby he might restore Peace to the Church In order thereto he dispatch't away the Veredarii Couriers and Agentes in Rebus Messengers of the Emperour thorowout all the Provinces who might call together the Bishops to Nicaea of Bythinia Let us suppose therefore that the Veredarii had brought the Emperour's Letters to each of the Bishops in the month March 't is scarce credible that the Bishops could come into Bythinia from the most distant Countries as well of the East as West before the month July especially in regard they were conveyed thither by Land not by Sea as Eusebius tells us chap. 6. The Greeks do usually term the seventh Sunday after Easter that namely which immediately precedes Whitsontide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunday of the holy Fathers or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 318 holy Divines which were at Nicaea as we are informed f●om The Typick of the Monastery of Saint Saba Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same manner he joyns them both together a little above where he speaks of Constantine's entrance into the Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Hastati or the Protectors who carried Spears Themistius in his Oration to the Emperour Jovian writes that he went an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spear-Carrier against the Persian that is a Protector Domesticus as we understand from Amm. Marcellinus The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Scutati Shield-Bearers to wit Souldiers who were under the Command of the Magister Militum praesentalis or Master of the Milice who lived at Court or in the presence of the Prince Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the Emperour as Christophorson seems to have read and so 't is plainly written in the Fuketian Copy Theodoret confirms our Emendation book 1. chap. 11. in these words which do wonderfully explain this passage of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having ordered many Stibadia to be made ready He feasted them all in one and the same place the more honourable of them he took to his own Table but distributed the rest upon other Stibadia A better Scolion could not have been placed at Eusebius's words Those which Euscbius had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so 't is to be read from the King 's and the Fuketian Copy Theodoret calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Stibadia or Accubita Nicephorus's Translatour renders it toros which is ill done Nor has Theodoret's Translatour done better in translating it S●des Seats Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed lying on the ground an Accubitum The words of Juvenal's Scholiast at the fifth Satyr are these apud veteres Accubitorum usus non erat sed in Lectulis Discumbentes manducabant amongst the Ancients there was no use of the Accubita but they lay down upon little Beds and eat Vales. * That was heretofore the usual posture at Feasts d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on both sides Than which Emendation nothing is more certain Eusebius says that the Stibadia were placed on both sides of the Imperial Hall whereon the Bishops might lie down but that the Emperour's Stibadium was in the midst whereon he lay down together with the more honourable Bishops After the same manner in the Nic●ne Synod the Seats whereon the Bishops sate were placed on both sides but

him to have died in the thirty second year of his Empire Further some Chronologers have ascribed the years of his Father Constantius because he Reigned but a very short time to Constantine But the Reader is to be advertized that the most Learned Petavius has at length changed his Sentiment and has embraced the Common opinion concerning the years of Constantine's Reign and concerning its beginning as 't is apparent from the Fourth Book of the Second part of his Rationarium Temporum Vales. * Or Insatiableness and Hypocrifie † Or Goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is here added by learned men from the Manuscript Copies which word I likewise found in M r Fuket's Book But I had rather place this word before the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Eusebius expresses himself at the close of his Third Book concerning the Life of Constantine It would indeed be far more elegantly written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace the emendation of Learned men which occurs also in the Fuketian Copy viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the judgment of our Eusebius is here to be taken notice of who i●● the Reign of Constantine as in some most beautifull Countenance took notice of this Blemish that he chose the worst and most rapacious men to be his friends and to bear the publick Offices and that he was circumvented by the fraud and craft of certain persons who pretended themselves to be Christians Aurelius Victor reproves almost the same thing in these words Fiscales molestiae severius pressae Cunctaque divino ritui paria videre●tur n● parùm dignis ad publica aditum concessisset Quae quanquam saepius accidêre tamen in summo ingenio atque optimis Reip. moribus quamvis parva vitia elucent magis Amm. Marcellinus also in his sixteenth Book attests the same Nam proximorum ●auces aperuit primus omnium Constantinus Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Love and Truth which was in his disposition † Maintain or keep ‖ Or Goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. and S r Hen Savil's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a I suppose amongst others Ablabius to be meant who after Constantine's death in regard 't was believed that he attempted a Rebellion was slain by the order of Constantius as Eunapius does at large relate in the Lives of the Sophistae Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above at chap. 29 of this book Eusebius has made use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where see what we have noted You might also reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is written at the margin of the Geneva-Edition The Translatour persisting in his mistake renders it here also Congressus cum amicis habere to hold meetings with his friends whereas he ought to have translated it conciones habere to make Speeches as 't is plainly confirmed by the words following Victor in his Epitome says the same likewise concerning Constantine Commodissimus tamen rebus multis ●uit Calumnias sedare legibus severissimis nutrire ar●es bonas praecipuè fludia Literarum legere ipse scribere meditare Where meditari has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is declamare to declaim Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having continued as others have already remarked Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Eusebius does usually term the Heathens and especially the Philosophers who thought themselves wiser than others In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the third syllable has a line drawn under it Vales. * Or Tabernacle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those words which follow after these in the Geneva-Edition unto the beginning of the 58 th chapter which passage we have inclosed within this mark were wanting both in the Kings Copy and in Robert Stephen's Edition and they have been added by Learned men from conjecture as I think For the chapters which follow are too short and contain nothing more than the very Titles of the chapters which is a thing altogether disagreeable to Eusebius's designe Wherefore 't is credible that I earned men inserted these words from the Titles of the chapters which occur per●●●t before the fourth Book Further in the Geneva-Edition these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occur after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged For the imperterction begins before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We have taken notice of a like mistake above Our conjecture concerning this Supplement is plainly confirmed by the Fuketian Copy which though it faithfully shews the other Supplements which are publish't by the Geneva-men as we have noted in their places yet has not the Supplement of this place Nor is this Fragment written in Turnebus's Copy although all the rest occur written at the margin of his Book Vales. b Socrates book 1. chap. 18. relates the very same thing in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover so ardent was the Emperours Love for the Christian Religion that being about to ingage in a War with the Persians He provided a Tabernacle made of Linen painted with divers colours much resembling a Church even as Moses did in the wilderness and this he would have carried about with him that so in the most desert Regions he might have an Oratory ready Which words of Socrates I have the more willingly produced because I know that Socrates is wont most commonly to make use of the very words of Eusebius in those passages which he borrows out of Eusebius Therefore these words of Socrates may supply the place of Eusebius's words For I can very hardly be induced to believe that those words which occur in this imperfection are Eusebius's Further before this in the Licinian War namely Constantine had a Tabernacle of the Cross fixt without the Camp into which he retired to fast and pray as Eusebius attests Book 2. But in his preparation for the Persian War Constantine did this further that he built a Tabernacle in form of a Church Sozomen relates that from this practise of Constantine it was afterwards derived that each Cohort in the Roman Army had its Tabernacle furnished like a Chappel and peculiar Priests and Deacons who might there perform Divine worship Vales. a Rufus Festus writes the same thing in his Breviarium Constantinus rerum dominus c. Constantine supream in the Empire at the latter end of his Life prepared an Expedition against the Persians For the Nations in the whole world being subdued and he being rendred more glorious by a fresh Victory obtained over the Goths went down against the Persians with many Troops At whose approach the Kingdoms of Babylonia trembled so much that an humble Embassie from the Persians met him and promised they would do what

〈◊〉 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 ●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. 1●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 ●●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 providen● General So Amm. Marcellinus speaking concerning Corbulo the most fam'd Commander of the Romans gives him this Elogy Provinciarum fidus defensor cau●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