Copy But in the Kings Sheets after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conflicts these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribing them to lasting Ages Which words whether added by conjecture or taken out of some other Copy seem to me in no wise to be rejected The Fuketian Copy has the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Wâ—rthy of †Or A mortall Picture a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Savilian and Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this expression seems to be a Solâ—cisme For he ought to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have spoken correctly In the old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be transposed and must be placed lower in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I should be ashamed should I not confer the utmost of mine own abilities c. A little after this in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you had rather have it so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him who with a Transcendency c. In the old Sheets of the Kings Library this place is thus supplied in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him who hath honoured us all in respect of his Transcendency of piety towards God Which reading I approve of highly Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no time hath seen Vales. a The King 's and Fuketian Manuscripts and the King's Sheets begin the Eleventh chapter at these words Vales. * Or If to any other persons iâ— certainly belongs to us b He means those Writers who had Recorded the Affairs of Nero and other Tyrants concerning whom he had spoken a little before Christophorson therefore renders it well Nam illi c. For those c. But Portesius translates it Nam alii quidem c. For others which is insufferable Vales. †Or With a pride of elegancy of words * Or For the greatness of the Emphasis of what c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other reading which I found in the old Sheets pleases me better namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Relation And so the reading is in the Fuketian and Savilian Manuscripts Vales. * Or Reading d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the old Sheets 't was interliâ—ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stratagems which I like not For Eusebius does here oppose Constantine's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperial Actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his works that were pious and acceptable to God And he says that he does designedly omit his Imperial Actions which he divides into two sorts namely his warlike ones and those of peace But he proposes to himself to set forth only those Actions of his which bear a relation to Religion Further in the Kings Sheets after those words and whatever Triumphs he lead these are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover the constitutions made by him in the times of peace for the regulation of the publick and conducive c. which words seem to me to be of good note Vales. †Or Of the Government of his Subjects e He means that passage which occurs at Ecclesiasticus 11. 28. Judge none blessed before his death for a man shall be known in his children Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c the King 's and Fuketian Manuscripts write it without an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ancient History relates and so it is in the old Sheets which savours more of Eusebius's Style A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil has done well to set this note at the beginning of this chapter Huc usque prooemium Thus far the Preface Vales. †Or Estranged himself from b Christophorson and Portesius have rendred these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be understood thus from that sort of life But my Sentiment is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with jam tum even then ab â—o Tempore from that very time And so Musculus renders it Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning whom And so the reading is in the Kings Sheets and in the Savilian Manuscripts In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no ill reading Vales. * Or Whilst four persons pertook of the Imperial Power over the Romans †Constantius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Donatists used almost the very same words in the Supplicatory Libell which they presented to the Emperour Constantine a Copy whereof is recorded by Optatus In his first book Rogamâ—â— te Constantine Imp. quoniam de genere justo es cujus pater inter Caeteros Imperatores persecutionem non exercuit ab hoc scelere immunis est Gallia Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting or some other such like word Nor is the conjecture of that Learned man to be omitted which I found written at the margin of the Moraean Copy to wit that in his judgment the reading ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Turnebus at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath likewise S r Henry Savil. In the Kings Sheets over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which emendation I prefer before the rest I write thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or To those Governed by him * He means Diocletian a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood not this place for he has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuentes resolving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with vota suscipere to pray or desire earnestly Which term Eusebius uses in another place as shall be noted hereafter Portesius therefore has rendred this place righter in this manner His auditis ac si de illâ ipsâ re vota jamdiu suscepissent ut id eveniret quò se probare possent c. Further after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readiness of affection the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's said must be inserted Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it mended in the Copy of Morâ—us Turnebus S r Henry Savil and Fuketius Further I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Senior Augustus For so Diocletian is called in the Old Panegyricks and in Inscriptions Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the memory by statley c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some thing seems to be wanting here or at least the words are transposed Therefore I would have the place restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erecting a sacred c. But Christophorson understood these words so as if Eusebius should say that Helena built two Churches in the Mount of Olives one on the top the other in the Cave which nevertheless I do not think to be true For the Authour of the Jerusalem Itinerarie tells us that one Church was built there by Constantine And Eusebius in his Panegyrick chap. 9. towards the end speaking of that Martyrium which Constantine built at Jerusalem expresses himself in the same manner as he does here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned and used concerning one and the same Church And he terms the Basilica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because people came thither to pray but the whole Sacred House which being inclosed within one circuit contains within it self the Atrium Porticus's Secrelaric Baptistcrie and the Church it self he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Eusebius does most plainly declare below at chap. 50 of this book where he speaks concerning the Dominicum Aureum which Constantine built at Antioch And thus the passage of Eusebius in the close of his Panegyrick concerning Constantine's Tricennaliae is to be explained as likewise a passage in his tenth book and another in chap. 45. of this book where he joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Basilica or Oratory where the Altar is But the Church is termed that whole Building within the circumference whereof are contained the Atrium Porticus's Cells Baths and lastly the Oratory it self Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of the Itinerarium Hierosolymitanum has these words Inde ascendis in montem Oliveti ubi dominus discipulos docuit ante passionem Thence you go up to Mount Olivet where our Lord taught his Disciples before his Passion Bede in his book de Locis Sanctis chap. 7. has this passage Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est There is a third Church aâ—so of the same Mount at the South part of Bethanie where the Lord before his Passion spoke to his Disciples concerning the day of Judgment He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret Mysteries because the Lord then spake concerning secret things viz. about the end of the world concerning Christ's coming and the last judgment For even the Apostles came then to the Lord secretly as Saint Matthew says in regard they were desirous to know Mysteries and the Revelation of things future as Jerome on Mathew writes But that which Eusebius says viz. that our Loâ—d delivered these Mysteries to the Apostles in the Cave is not expresly recorded in the Gospel Yea the contrary seems possible to be made out from the Gospel For 't is related therein that the City Jerusalem was in sight to the Disciples when our Lord Preach't these things They were not therefore in the Cave but in an open place Yet it may be answered that that Cave had several holes of which sort there were many Caves in Palestine as the Itineraries inform us Indeed whereas Saint Matthew affirms that the Disciples came to our Lord secretly 't is probable that that discourse in the Cave was made by Our Lord whilst he stayed there Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word is to be expunged as being superfluous Eusebius seems to allude to the usage of the Gentiles who performed their Mithriaca Sacra Sacrisices in honour of the Sun in a Cave as Porphyry in his book de Abstinentia Jerome and others inform us The Fuketian Manuscript confirms our conjecture in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions †Or The fruit * Or Magnificence of Imperial power †Or Right hand * Or She gave her self to be seen coming c. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it Sacella Chappell 's ‖ Or Grave and mean or frugal * Or Emperour Monarch and Lord c. †Or So Great ‖ Or Cherishing her with all c. * Or Undergoe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul therefore was reformed or new-framed These words seem to favour of Origen's doctrine to which our Eusebius was too much addicted For the souls of the Blessed are not reformed into an Angelick substance Indeed Origen believed that in the Resurrection Bodies would be turned into souls and Souls would be changed into Angels as Saint Jerome says some where Vales. a He means Rome For thither the dead Body of Helena Augusta was carried and after two years was conveyed to Constantinople as Nicephorus tells us book 8. chap. 30. But Socrates book 1. chap. 17. transcribing Eusebius's words interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-Rome Which errour of Socrates Baronius does deservedly reprove in regard by the name of the Imperial City Eusebius is always wont to mean Rome Besides Constantinople was not yet dedicated and therefore could not be called the Imperial City whenas then it was only old Byzantium Nevertheless Cedrenus has followed Socrates who also adds this that Helena died twelve years before Constantine By this computation Helena must have died on the year of Christ 325 or 326. On which year nevertheless she is said by Eusebius and Rufinus to have gone to Jerusalem Besides after the death of Crispus Caesar and Fausta Augusta Helena was for some time alive as Zosimus attests book 2. Further Crispus was slain in the seventh Consulate of Constantinus Augustus which he bore with Constantius Caesar on the year of Christ 326 as 't is recorded in Idatius's Fasti. The death of Helena therefore may rightly be assigned to the year of our Lord 327 as Sigonius thinks book 3. de Imperio Occidentali Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have rendred it And so I found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuk. and Savil. Copies and in the Kings Sheets Vales. * Or These things †Or Worthy of Emulation * Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far more elegant So indeed it occurs written in the Fuketian Copy and in the Kings Sheets Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gore of bloud * Image †Or Fountains †Or Symbols a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is written
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which reading comes nearer to our Emendation Further those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are spoken in a Parenthesis and this is intimated by that punctation in the Fuketian Copy which I have shown above Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading the following words do confirm And so I found it plainly written in the Fuketian Copy Vales. e Such was the Inscription usually perfixt before the Laws and Letters of Constantine as Eusebius does every where attest Victor Constantinus Maximus Augustus He took the Pronomen forename of Victor after his Victory obtained over the Tyrants His Sons also by an hereditary right as 't were retained that name as their Letters inform us Farther from this place it appears that after the death of Constantinus Maximus for about three months space that is during the whole time of the Interregnum all Laws and Edicts were inscribed with the Name of Constantine as if he had been living in regard there was no other Augustus in the Roman world as I have observed above This place may also be meant concerning the Sons of Constantine the Great who made use of the same Title and Name and in whom their Father seemed to be revived Which sense is confirmed by what follows Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may answer the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs several lines above Further in the Kings Copy at the margin of this chapter the Greek Scholiast had written these words in honour of Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Writer does in this work often besprinkle him with praises and good wishes In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sr. Henry Savil at the margin of his Copy remarkes that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom I agree yet I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Is in use or is embraced * Representations were stamps on Coyns or Money a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is in my judgment to be blotted out which in all probability crept out of the margin into the Text. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been written in the margin which might explain the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that which occurs in the margin of the Geneva-Edition namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in my judgment most egregiously foolish For the propriety of the Greek Tongue admits not of that expression Besides in most Coyns Constantine appears with an Helmet on his Head Vales. †Or Other part ‖ Right hand a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only Prince or at least those words are to be understood Further Eusebius excepts none of the Roman Emperours whilst he says that Constantine was the first of them all who was plainly and openly a Christian. Which doubtless is most true For although the Emperour Philippus is by some reported to have been a Christian yet he did not openly profess the Christian Religion as Constantine did Orosius Book 7. writes in a different sense concerning Constantine in this manner Primus Imperatorum Christianus the First Christian of the Emperours except Philippus who in my judgment was made a Christian during a very few years for this reason only that the thousandth year of Rome might be dedicated to Christ rather than to Idols Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is How great a difference there was witâ— him or how great a difference he made Vales. * Or Adversary * Preach't †Or Had overthrown all the errour of c. a After his four Books concerning the Life and Piety of the Emperour Constantine Eusebius had added Two Orations the one whereof was the Emperour Constantine's Entitled To the Assemblie of the Saints or To the Church of God the other was written by himself concerning the Fabrick and Sacred Presents of the Jerusalem-Martyrium as Eusebius himself does attest in Chap. 32 and 46 of his Fourth Book But the Latter Oration of Eusebius is not now extant And that former one namely Constantine's abounds with so many faults that it would almost be better if it were not extant But whereas this is a singular monument of that Religious Prince and an illustrious proof of his Studies and Disposition I shall I think do what will be worth while if I shall â—mploy my care and diligence in mending and explaining it Vales b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In book 4. chap. 32 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he entitled which is in my judgment to be preferred This therefore was the Title of this Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victor Maximus Augustus Constantinus To the Convention of the Saints Vales. * Or The Word of God †Or Brighter Splendour both c. ‖ Or Joyning together a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book as likewise in the margin of the Geneva-Edition 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word I doe not remember to have met with any where But in Scaliger's Copy 't is corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes nearer to the Reading of the Manuscript Copies Indeed in the Kings Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence I conjectured that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Foundation He does elegantly term the Resurrection of our Lord the foundation of the promise Nor has Christophorson done ill in rendring it pignus promissionis the pledge of the promise which is in a manner the same For a pledge is given for an assurance whence 't is by Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Savilian Copies I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I assent not to Learned men who joyn these with the foregoing words and reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For if we read thus it will be a foolish repetition in regard Constantine had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words Constantine salutes all the Catholick people in such a manner as Preachers are wont to do Wherefore those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the beginning of another period wherein Constantine sets forth the happiness of the Catholick people Further I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye multitudes c that Constantine may be made to speak to the people Nevertheless in the Fuketian and Savilian Copies this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or What manner of workmanship is thine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy Sanctitie At the margin of the Geneva-Edition there is a note set that 't is otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance But having look't
a troublesome flux of Rheum which caused a perpetual difficulty of breathing And the patient having not strength to resist these things there followed a convulsion of all the parts It was said therefore by the Divine s and those who made it their business to give judgement of such things that the hand of God was upon the King to punish him for his so oft repeated horrible offences Thus much therefore the foresaid Writer relates in the fore-mentioned Book And in the Second Book of his History he speaks of him after the same manner in these words After that he was taken with a disease which seising upon the whole state and habit of his body tormented him exceedingly with several pains He had a feaver but not of any acute kind an insufferable itching over all his body with continual tortures of the Colon by the humours about his feet you would judge him to have been Hydropical besides this a strange inflammation of the lower belly and such a putrefaction of the Genitalls as bred worms moreover a shortness and difficulty of breathing with a convulsion of all the parts This moved those of that time who pretended to know the mind of God to term these diseases a punishment inflicted on him from heaven But although he strugled with so many distempers yet he hoped to live and recover and sought for remedy Passing therefore over Jordan he made use of the hot-waters that are neer Callâ—rhoe They fall into the lake Asphaltites but are so sweet that they are potable There when his Physitians thought it good to bathe his whole body in warm oil being set into a bathing-vessel filled with oil he was so weakened all over his body that he turned up his eyes as if he had been dead But at the noise of his attendants outcries he came to himself again After this despairing of recovery he gave order for the distribution of fifty Drachms to every one of his common Souldiers but to his Commanders and friends he gave great sums of money From thence he returned to Jericho and being now grown very melancholy he did as it were threaten death it self and resolved upon the commission of a most horrible and villanous fact For he commanded all the eminent personages that were in every town of Judaea to be summoned together and imprisoned in the Hippodrome Then calling for his sister Salome and her husband Alexander I know said he the Jews will rejoyce mightily at my death but if you will obey my commands I can make my self to be lameâ—â—ted by many and obtain an honourable Funeral as soon as breath is out of my body doe you being guarded with Souldiers kill all these men whom I have imprisoned so all Judaea yea every family shall though against their wills mourn at my death And a little after he says and again when he was tortured partly by want of sustenance and partly by the Convulsions of his violent Cough being overcome with continual torments he resolved to hasten his own death And having taken an apple he asked for a knife for his manner was to cut them himself when ever he eat them then looking round least there should be any one that might hinder him he lifted up his right hand as about to doe violence to himself Moreover the same writer relates farther how that a little before his death he most wickedly commanded another of his own sons having slain two of them before to be put to death and then soon after died in most exquisite torture And such was the end Herod made suffering a due punishment for his cruelty towards the infants of Bethlehem which he contrived on purpose to destroy our Saviour After his death an Angel appeared to Joseph then in Egypt and commanded him to take the young Child and his Mother and return into Judea telling him they were dead who sought the young Childs Life To which the Evangelist farther adds saying when he heard that Archelaus reigned in Judea in the room of his father Herod he was afraid to go thither not withstanding being warned of God in a dream he turned aside into the parts of Galilee CHAP. IX Of the Times of Pilate THe said Historian agrees also concerning the Reign of Archelaus after the death of Herod declaring the manner of it how both by his fathers Testament and also by the decree of Augustus Caesar he obtained the Kingdom of Judea And how when after ten years he was deposed from his Government his brethren Philip and Herod juniour and Lysanias governed their Tetrarchies The same Authour in the eighteenth Book of his Antiquities makes it plainly appear that Pontius Pilate was made Procuratour of Judea in the twelfth year of the Reign of Tiberius who then was Emperour succeeding Augustus who had Reigned fifty seven years and continued so full ten years almost as long as Tiberius lived From whence their fiction is manifestly confuted who of late have published Acts against our Saviour In which chiefly the title or note of time inscribed upon the said Acts does evidently show the Authours thereof to be liars For those things which these men have impudently feigned concerning the salutary passion of our Lord are said to have been done when Tiberius was Consul the fourth time which fell out to be the seventh year of his Reign At which time it is certain Pilate was not come as Governour into Judea if we may believe Josephus who in his foresaid Book does expresly shew that Pilate was made Procuratour of Judea by Tiberius in the twelfth year of his Reign CHAP. X. Of the High-Priests among the Jews in whose time Christ Preached the Gospel AT this time therefore namely in the fifteenth year of the Reign of Tiberius according to the Evangelist and the fourth of Pilate's Procurator-ship of Judea Herod Lysanias and Phillip being Tetrarchs over the rest of Judea our Lord and Saviour Jesus the Christ of God being about thirty years of Age was Baptized by John and then first began to Preach the Gospel And the Sacred Scripture says that he finisht the whole time of his Preaching under Annas and Caiphas being High-priests meaning thereby that all his Preaching was terminated within that space of time wherein they executed the High-priests Office Although therefore he began when Annas was High-priest and continued till Caiphas came on yet there are scarce full four years contained within this space of time For since from the time now mentioned the Laws and sanctions about Holy matters were almost abolished the High-preisthood also ceased to be for life and hereditary neither was the worship of God rightly performed But the Roman Governours made sometimes one sometimes another High-priest none bearing that Office above a year Josephus indeed in his Book of Antiquities does relate that from Annas to Caiphas there were in one continued Order four High-priests his words are these Valerius Gratus having put out
CHAP. IV. How after the death of Tiberius Caius made Agrippa King over the Jews and punished Herod with perpetual Banishment BUt Tiberius having Reigned about two and twenty years died Caius succeeding him in the Empire presently gave Agrippa the Kingdom of Judea and made him King over the Tetrarchies both of Phillip and Lysanias Besides not long after he gave him Herods Tetrarchy also having condemned Herod to perpetual banishment being together with Herodias his Wife deservedly punished for divers enormities This was the Herod that was present at our Saviours Passion Josephus is a witness of these things also Moreover in this Emperours time Philo flourished a man highly esteemed of for his Learning by many not onely among us but also among forreigners He was indeed by Original extract an Hebrew inferiour to none of those that were illustrious in dignitie at Alexandria Moreover what and how great pains he bestowed about divine matters and in the learning of his own Nation it is to all evidently manifest Besides how excellent he was at Philosophy and Humane Learning it is needless to relate for he is said to have excelled all of his own time in the Platonick and Pythagorean Philosophy which he much affected CHAP. V. How Philo went on an Embassage to Caius upon the Jews Account MOreover this man comprized in five Books the calamities that befell the Jews in Caius his Reign wherein he sets forth both the madness of Caius Proclaiming himself to be god and also his insolent carriage in his Government in innumerable instances likewise the distresses the Jews underwent in his Reign and declares how himself went Embassadour to Rome upon the account of his Countrey-men that dwelt at Alexandria and how that reasoning before Caius for the Laws and customes of his own nation he obtained nothing besides laughter and reproaches and narrowly escaped the danger of being put to death Josephus mentions all this in his eighteenth Book of Antiquities writing thus much word for word Moreover there happening a sedition at Alexandria among the Jews that dwelt there and the Greeks three of each faction were sent Embassadours to Caius Now Apion was one of the Alexandrian's Embassadours who railed bitterly against the Jews laying many things to their charge and amongst the rest that they neglected to worship Caesar For when all the subjects of the Roman Empire built Temples and Altars to Caius and at all points worshipped him as they did their gods the Jews onely said he accounted it a vile thing to errect Statues to him and to swear by his name When Apion had urged these and many other vehement accusations against them whereby he hoped as it was likely to incense Caius Philo chief of the Jewish Embassy a man every way famous brother to Alexander Alabarchus and not unskilfull in Philosophie was able and ready with an Apologie to answer his Accusations But Caius forbad him commanding him to depart immediately from his presence And the Emperour was so highly incensed that none doubted but he would most severely punish the Jews But Philo being much reviled went out and as they say spake to the Jews that were about him to be of good courage for although Caius was angry with them yet he had now really rendred God his Adversarie Thus much Josephus relates And Philo himself in the account which he wrote of this his Embassy does exactly relate every particular thing that was then done Whereof omitting most part I will hereunto annex onely so much as shall make it evidently plain to the Readers that these miseries straightway without any delay befell the Jews upon account of their enormous impieties committed against Christ. First of all therefore he relates that in the Reign of Tiberius one Sejanus of the City of Rome a person who then could doe much with the Emperour did use his utmost indeavour to destroy that whole Nation and that in Judea Pilate in whose time that horrible wickedness was most audaciously committed against our Saviour attempting something about the Temple at Jerusalem which yet stood contrary to the customes and ordinances of the Jews raised vehement commotions among them CHAP. VI. How great miseries befell the Jews after their audacious wickedness committed against Christ. HE relates further how after the death of Tiberius Caius assuming the Government was every way sorely injurious towards many but above all he most heavily annoyed the whole Jewish Nation which in short we may understand from Philo's own words writing thus word for word So great therefore was the extravagancy and pride of Caius's carriage towards all but more especially towards the Jewish Nation which he bitterly hated and appropriated to himself all their Proseucha's in the rest of the Cities beginning with those at Alexandria filling them with his own Images and Statues For in that he suffered others to consecrate Statues to him he seemed in a manner to dedicate them to himself And he changed and transformed the Temple at Jerusalem which hitherto had remained undefiled and dignified with all the priviledges of a Sanctuary and made it into a Temple dedicated to himself causing it thence forward to be called the Temple of CAIUS JUNIOR JUPITER CONSPICUOUS Moreover the same Authour in his second Book which he intitled of Virtues relates innumerable other calamities such as are grievous beyond all expression that befell the Jews dwelling at Alexandriaâ— during the Government of the foresaid Caius To whom Josephus agrees who notes that those troubles with which the whole Jewish Nation was molested began even from the times of Pilate and from those enormous facts committed against our Saviour Let us therefore hear what he also declares in his second Book of the Jewish wars in these words saying Pilate being by Tiberius sent Procurator into Judea brought into Jerusalem by night the veiled Images of Caesar which are called his Statues As soon as it was day this raised a great commotion among the Jews For those who were near were astonished at the â—ight in that their Laws were violated and trampled on For they account it a detestable thing to place any graven image in the City These things if thou comparest with the Evangelical writing thou shalt understand that that voice they uttered before Pilate crying out they had no other King but Caesar was soon after revenged upon them The same Writer relates another following calamity inflicted on them by Divine vengeance in these words After this Pilate raised another commotion amongst them exhausting the stock of the sacred Treasury it is call'd the Corban in making a Conduit wherein the water that was to be brought was at three hundred furlongs distance For which there was great indignation amongst the populace And when Pilate was at Jerusalem they flockt about the judgment Seat and began to exclaim But he for he foresaw there would be a tumult amongst them mingled armed Souldiers clad like
therefore suggested to Nicetas the father of Herod but the brother of Dalcis do address to the Governour that he would not give us his body least as they said they leave him that was crucified and begin to worship this person and this they spoke upon account of the suggestion and importunity of the Jews who very diligently watcht us when we were about to take his body out of the fire but they were ignorant that we could never at any time relinquish Christ who suffered for the salvation of all those throughout the world who were to be saved nor yet worship any other For we adore him as being the Son of God but we have a worthy affection for the Martyrs as being the disciples and followers of the Lord because of their most exceeding great love shown to their own King and Master whose companions and fellow disciples we wish our selves to be The Centurion therefore perceiving the contentious obstinacy of the Jews caused the body to be brought forth and as 't is customary with them burnt it and so we at length gathered up his bones more highly to be prized than the most pretious gemms and more refined than the purest gold and deposited them in a decent place of burial whereat being assembled together the Lord grant we may with joy and gladness celebrate the Birth-day of his Martyrdom both in memory of those who have heretofore undergone and been victorious in this glorious conflict and also for the instruction and preparation of such as hereafter shall be exercised therein Thus much concerning the blessed Polycarp who together with twelve Philadelphians was crowned with Martyrdom at Smyrna who alone is so eminently famous and memorable amongst all men that even the heathens every-where doe make mention of him Such was the glorious exit of the admirable and Apostolick Polycarp whose story the brethren of the Church in Smyrna have in the fore-cited Epistle recorded and to the same writing concerning him are annexed other Martyrdomes undergone at the same City of Smyrna and at the same period of time wherein Polycarp suffered Amongst which number Metrodorus supposed to be a Presbyter of the Sect of the Marcionites was burnt to death But the most famous and eminent Martyr of those times was one Pionius Whose particular professions boldness and freeness in speaking Apologies and most learned orations in defence of the faith made both before the people and in the presence of the Governours and moreover his affectionate invitations and encouragements to those who in time of persecution fell into temptation and the consolatory speeches he used to such brethren as made him visits during his imprisonment and further than all this the torments and besides them the exquisite tortours he endured his being nailed to the stake and his fortitude amidst the fiery pile and lastly his death which was subsequent to all these miraculous sufferings whosoever are desirous to know all these particulars we remit them to the Epistle which contains a most ample account concerning him which we have inserted into that collection we made of the sufferings of the Primitive Martyrs Moreover there are extant the Acts and Monuments of others who suffered Martyrdom at Pergamus a City of Asia to wit of Carpus and Papulus and of a woman named Agathonica who after many and most eminent confessions of our faith were made perfect by a glorious death CHAP. XVI How Justin the Philosopher asserting the Christian Religion at the City of Rome suffered Martyrdom AT the same time also Justin of whom we made mention a little before having presented a second Apology to the foresaid Emperours in defence of our faith was crowned with divine Martyrdom Crescens the Philosopher whose life and manners were answerable to the appellation of a Cynick of which Philosophical Sect he was a follower formed and contrived the treacherous plot against him because Justin confuted him often in several disputes had in the presence of many auditours at length by his own Martyrdom he obtained the reward of that truth he was an assertour of Thus much this most studious follower of the truth perceiving before hand what was about to befall him does in his foresaid Apology expresly predict in these same words And I also my self doe expect to be treacherously betraied by some one of those called Philosophers and put in the stocks and perhaps by Crescens that illiterate fellow and one who is a lover of vain glorious boasting for the man is unworthy the name of a Philosopher because he declares in publick such things as he is altogether ignorant of and affirms the Christians to be impious and irreligious persons meerly to please and delight the multitude committing herein a great errour For in that he inveighs against us having never read the doctrine of Christ he is abominably wicked and much worse than the vulgar sort of men who most frequently are cautious in their discourses concerning those things they are ignorant in and avoid speaking falsely thereof But if he has read our doctrine and understands not the majestick sublimity thereof of if he understands it and behaves himself thus because he would not be suspected to be a Christian then he is far more base and wicked in that he makes himself the slave of popular applause and irrational fear For I would have you to know that when I proposed to and asked him some such questions as these I perceived and was convinced he indeed understood nothing at all and that you may know I speak what is true I am ready if those our disputations have not come to your knowledge to propose the queries again even in your presence And this exercise will by no means be misbecoming your Imperial Majesty But if both my questions and also his answers have been made known to you then it will be apparently manifest to you that he is altogether ignorant of our Religion But if he understands it but dares not freely declare himself because of his auditours he is no Philosopher as I said before but is manifestly evidenced to be an affector of popular applause and has no esteem for that most excellent saying of Socrates to wit that no man is to be preferred before the truth Thus far therefore Justin And that he was put to death according to his own prediction by a treacherous plot of which Crescens was the framer Tatianus a man who in the former part of his life had been a teacher of Rhetorick was well read in the Grecian learning and obtained no small repute by his being conversant therein who also has left in his works many monuments of his Ingenuity does relate in the book he wrote against the Grecians in these words And the most admirable Justin said truely that the foresaid persons were like thieves Then interposing some words concerning these Philosophers he adjoyns thus much Indeed Crescens who had made his nest
had incited against us all those that under the shape of men masked their savage cruelty persons of a disposition every way barbarous and fierce Then again the Angel of the great Council that Chief Commander of Gods Hosts after a sufficient exercise in the Combat which the most valiant Champions of his kingdom exhibited by undergoing the severest hardships with patience and fortitude appearing on a sudden so utterly destroyed and reduc'd to nothing all his Enemies and Adversaries that they seem as if they had never been named But his friends and dependants he exalted to the highest pitch of glory not only amongst all men but amongst the celestial powers also the Sun the Moon the Stars the whole Heaven and the World So that now which thing never hapned before the supream Emperours sensible of that honour they have received from God spit in the faces of the dead Idols trample under foot the prophane Rites and services of Devils and deride that antient errour handed down to them by tradition from their Ancestours they acknowledge one only God the common Benefactor to all men and to them in particular and they profess Christ the Son of God to be the supream Ruler of all things they proclaim him Saviour in their inscriptions upon Pillars ingraving in Royal Characters his valiant exploits and victories in order to their indelible Remembrance over the impious in the very midst of that City which is Queen of the whole Earth So that our Saviour Jesus Christ is the only person amongst all those who have been since the world began that is confessed to be even by the Emperours themselves who are supream here upon earth not an ordinary King made such by men but is worshipped as being the genuine Son of the supream God and is adored as being truly and in himself God and that deservedly For what King had ever such power as that he could fill the tongues and ears of all men upon earth with his name What King ever constituted such pious and prudent Laws and was able to confirm them in such a manner that they should be perpetually read in the audience of all men from the one end of the whole earth to the opposite extremities thereof What King hath ever by his mild and indulgent Laws melted and softened the savage and barbarous dispositions of the inhumane Heathens What King opposed by all men during the space of so many whole Ages ever demonstrated such a more than humane valour and strength that he flourished dayly and seem'd to grow young in every succeeding age who hath planted a Nation which heretofore was not so much as heard of not in some secret unknown corner of the earth only but even throughout the whole world which lies under the Sun Who ever armed his Souldiers with the Arms of godliness in such a manner that in their conflicts with their Adversaries they made it apparent that their minds were firmer than an Adamant What King was ever so potent as to lead an Army after his death and to erect Trophies against his Enemies and to fill every Place Countrey and City Grecian and Barbarian with his Royal Palaces and with the Consecrated fabricks of holy Temples such as are those splended ornaments and consecrated gifts belonging to this very Church Which are in themselves truly august and magnificent worthy of amazement and admiration in regard they are evident representations of our Saviour's Kingdom For he now spake and they were made he commanded and they stood fast for what could withstand the beck and will of the Word who is the supream King and Governour of all things and is himself God But an accurate contemplation and explication of these things particularly require a peculiar discourse and leisure Moreover a peculiar leisure would be requisite to relate what and how great the alacrity of the workmen was that laboured in this building and how it was looks upon and esteemed of by that God himself whom we extoll who inspects the living temples of us all and views the house built of living and firm stones well and securely placed upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone who was rejected not only by those who were the Framers of that antient building which endures now no longer but also by those Architects of that Fabrick which now is consisting of many persons who were wicked Framers of evil works But the Father having tryed this stone and approv'd of it in times past and now also layed it as the head of the Corner of this Church which is common to us all Into this living Temple therefore of the living God which is made up of us I mean that most stately sacred Fabrick truly worthy of God whose inmost recesses are invisible to the vulgar and are truly holy and the holiest of holies what man is he that dares look and divulge what he there beholds Yea who is he that can with his eyes penetrate its sacred inclosures but he alone the great high Priest of all whose only right and priviledge it is to make researches into the secrets of every rational soul And perhaps the same is granted to one other person in the next place after him to wit to this chief leader of his Host whom the first and great high Priest himself hath honoured with the second place of the Priesthood in this sacred Temple and has himself constituted him the shepherd of your holy flock having this your people committed to his charge by the allotment and determination of the Father as being his own Minister and Interpreter a new Aaron or Melchisedeck made like to the Son of God remaining and by the publick prayers of you all preserved for ever by him Unto this person alone therefore be it lawful next after the chief and principal High Priest if not to have the first yet at least the second place in looking into and taking care of the very inmost recesses of your souls for by the help of experience and length of time he hath both made accurate inquiries into every particular person amongst you and also by his care and industry hath instructed you all in modesty and in the doctrine which is according to godliness and he is abler than any one else to give such accounts of those works which by the assisting power of God he hath perfected as are answerable to the works themselves Indeed our first and chief High Priest saith What things soever he seeth the Father do these also doth the Son likewise But this person looking upon the first High Priest as it were upon a Master attentively with the unpolluted eyes of the mind whatsoever things he seeth him do them he maketh use of as his original patterns and hath wrought the representations thereof into such a form that they do express as neer as 't is possible to be done an exact likeness
rendred more magnificent by Gregorius Bishop of that place These things were done there because from that time God would honour the pious memories of his Saints For the impious and destructive Julian that Tyrant hatefull to God in regard Apollo Daphnaeus who made use of Castalia for a voice and an Oracle could not give any answer to the Emperour consulting his Oracle because the holy Babylas his near-neighbour had quite stopped up his mouth against his will and forc't thereto by stripes as it were honoured the Saint with a removall at which time a spacious Church was erected to him before the City which structure continues standing at this day to the intent that the Daemons might in future freely perform their own business according as 't is reported they had before-hand promised Julian This affair therefore was by the dispensation of God our Saviour ordered in this manner to the end that the power of those who had suffered Martyrdome might be made manifest and that the sacred reliques of the holy Martyr removed into an undefiled place might be honoured with a most beautifull Church CHAP. XVII Concerning Attila King of the Scythae and how he destroyed the Provinces of the East and West And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world IN these very times that much-talk't-of War was raised by Attila King of the Scythae Which war Priscus the Rhetorician has written with much accuracy and eloquence relating to us in a singular neatness and elegancy of stile how he undertook an Expedition against the Eastern and Western parts of the Empire how many and how great Cities he took and reduced to a subjection to himself and lastly after the performance of what great Actions he departed out of this life Whilest the same Theodosius swayed the Imperial Scepter a most terrible and horrid Earthquake which exceeded all others that had been before hapned almost throughout the whole world In so much that many Towers belonging to the Imperial City Constantinople fell down flat and that called the Long-wall of Cherronesus fell likewise the earth also was rent in sunder and many Villages sank down into it Moreover many and almost innumerable calamitous Accidents hapned both at Land and Sea For some Fountains were wholly dryed up and in other places abundance of water gushed forth where there had been none before Trees of themselves vastly rooted were thrown up into the air together with their roots And many heaps of earth were on a sudden made up into mountains The Sea threw forth dead fishes upon its shore and many Islands therein were swallowed up Ships making their Voyages at Sea were seen upon dry ground the waters having receded and left them Many places in Bithynia in the Hellespont and in both The Phrygias were sorely damnified This calamity raged over the whole earth for some time notwithstanding it continued not with that vehemency wherewith it began but abated by small degrees till such time as it wholly ceased CHAP. XVIII Concerning the publick Buildings in Antioch and who they were that erected them IN these very times of Theodosius's Reign Memnonius Zoïlus and Callistus Personages eminent for their profession of our Religion were sent by Theodosius to be Governours of Antioch Memnonius with much of beauty and accuracy raises from the very ground that Aedifice which by us also is termed the Psephium leaving an open Atrium or Court in the middle Zoïlus built the Royâll Pôrticus which is placed at the South-side of Rufinus his Porticus and retaines his name even to our age although the buildings have frequently been altered on account of various calamitous accidents Moreover Callistus has raised a most magnificent and splendid structure which as well the Ancients as those of our Age have termed Callistus's Porticus before that Pallace which is made the Court of Judicature directly opposite to the Forum in which there is a most beautifull house the Praetorium of the Masters of the Milice After these persons Anatolius being sent Master of the Milice into the East built that termed Anatolius's Porticus and beautified it with matter of all sorts These Remarks though they are forreign to our design in hand yet will not seem unhandsome and contemptible to lovers of Learning CHAP. XIX Concerning the severall Wars which hapned both in Italy and Persia during the Reign of Theodosius DUring the times of the same Theodosius frequent Rebellions hapned in Europe whilest Valentinianus was Emperour of Rome Which Theodosius repressed by sending great Forces both by Land and Sea which made up as well a Foot Army as a Navall strength Moreover he vanquished the Persians who were grown insolent Isdigerdes Father to Vararanes being then their King or as Socrates's Sentiment is during the Reign of Vararanes himself in such a manner that on their request to him by their Embassadours he gratified them with a Peace which lasted untill the twelfth year of Anastasius's Reign These transactions have been related by other Writers and are also very handsomely reduced into an Epitome by Eustathius the Syrian of Epiphania who has likewise written The Siege of Amida At the same time as 't is said the Poets Claudianus and Cyrus flourished Further this Cyrus arrived at the highest Chair of the Praefects which grand Officer our Ancestours termed The Praefectus Praetorio or Praefect of the Court He was also Master of the Western Milice at which time Carthage was taken by the Vandalls those Barbarians being then governed by Genserichus CHAP. XX. Concerning the Empress Eudocia and her daughter Eudoxia and how Eudocia came to Antioch and went to Jerusalem MOreover this Theodosius married Eudocia after she had received salutary Baptism by originall extract an Athenian a woman eloquent and beautifull by the mediation of Pulcheria Augusta his sister By her Theodosius had a daughter by name Eudoxia whom when she afterwards came to be marriageable the Emperour Valentinianus married having on that account gone from the Elder Rome and arrived at Constantinople But a long time after this Eudocia in her journey which she made to the Holy City of Christ our God comes hither And having made an Oration in publick to the people here she closed her Speech with this Verse I boast that I am of Your Stock and Bloud Intimating thereby the Colonies which had been sent hither out of Greece If any one be desirous of having an exact account of these Colonies Strabo the Geographer Phlegon Diodorus Siculus Arrianus and Pisander the Poet have written concerning them with great accuracy as have also Ulpianus Libanius and Julianus all most incomparable Sophist◠On which account the Antiochians at that time honoured her with a Statue artificially made of Brass which Statue continues standing at this day By her perswasion Theodosius made a very
King But God rewarded him forthwith by making him Lord and Master and the only Conquerour of all the Emperours that ever were alwaies invincible and insuperable and he advanced him to be so great an Emperour on account of his Victories and Trophies as no one is ever recorded to have been in former ages so happy and dear to God so pious and every way fortunate that with all facility imaginable he reduced more Nations to a Subjection under himself than the former Emperours had vanquished and continued possest of his Empire free from disturbance and disquietude to the very moment of his Expiration CHAP. VII Constantine compared with Cyrus King of the Persians and with Alexander the Macedonian ANcient History relates Cyrus King of the Persians to have been more renowned and glorious than all the Princes that ever were But the conclusion of his life 't is said was in no wise fortunate but reproachfull rather and ignominious in regard he was slain by a woman The Greeks tell us that Alexander King of the Macedonians vanquished innumerable Nations but before he had perfectly arrived at man's estate he ended his life by an untimely death and was taken off by Debauchery and Drunkenness He finished the whole course of his Life within the space of two and thirty years â— not much more than a third part of which years determined the time of his Reign He march't on through bloud and slaughter being a person that may be compared to thunder and incompassionately enslaved Nations and whole Cities without any respect had to Age. But when he was scarce arrived at the flower of his Age and whilst he bemoaned his Catamite Death approach't him on a sudden and took him off Childless without any Stock or Kindred before he had raised a family and in an Enemies Country far remote that he might not any longer be the Ruine of Mankind His Kingdom was immediately rent insunder each of his Servants striving to pull and tare off some part for themselves And yet this person is extolled for such mischiefs as these CHAP. VIII That he subdued almost the whole World BUt Our Emperour began to Reign from that year of his Age whereon the Macedonian ended his life and he lived twice as long as Alexander did but trebled the length of his Reign Further having cultivated his Army with the mild and modest Precepts of Piety he march't into Britannia and to those who dwell in the very Ocean which is diffused far and wide at the setting of the Sun He likewise subdued all Scythia which lyes under the North it self and is divided into innumerable Nations of Barbarians differing both in name and manners Moreover having extended his Empire to the utmost confines of the South to the Blemmyae namely and Aethiopians he look't upon a dominion over them who dwell at the rising Sun not to be forreign and inconvenient In fine having with the brightest rayes of Piety enlightned all mortalls inhabiting within the circumference of the whole Element of the Earth even to the utmost bounds of the Continent that is as far as the Outermost Indians and the Nations inhabiting round on every side he brought all the Reguli Ethnarchs and Satrapae of the Barbarous Nations under a subjection to himself all which gave him voluntary and joyfull Salutes sent him Embassies and Presents and put an high value upon his knowledge and friendship So that each person within his own Province paid him honour partly by Pictures and partly with Statues publickly dedicated to him and Constantine the only person of the Emperours was known and famous over the whole World Even as far as these Nations therefore he Proclaimed his own God by his Imperial Acclamations with all the freedome and liberty Imaginable CHAP. IX That he was the Son of a Pious Emperour and left his Empire to his Sons who were Emperours NOr performed he this by words only and was disappointed in the thing it self but proceeding on in all manner of Virtue he abounded with the various fruits of Piety oblieging his Friends with Magnificent Benefactions Governing by the Laws of Clemency and making his Empire easie and desirable to all his Subjects Till at length after long periods of years that God whom he worshipped Crowned him when wearied out by various Conflicts and Exercises with the Divine Rewards of an Immortality and from a mortall Kingdome translated him to an endless life which he hath treasured up with himself for holy Souls after he had raised him up three children who might succeed him in his Empire In this manner therefore the Imperiall Dignity descended to him from his Father and by the Law of Nature is reserved for his Children and for their descendants and like some paternall Inheritance shall henceforward be forever propagated and prolonged And indeed God himself who hath exalted this most blessed Emperour as yet conversant amongst us to divine Honours and hath adorned his Death with singular advantages proceeding from himself can only be a fit Writer of his Life in regard he has Recorded his Glorious Actions and Conflicts on Celestiall Tables and Monuments CHAP. X. That this History is necessary and advantagious to the Souls and Mindes of Men. BUt though I am convinc't of the difficulty of saying any thing befitting the Blessedness of so great a Person and that to be silent is safe and without danger nevertheless I count it necessary to consecrate to eternall Memory the Portraicture of a most pious Emperour drawn in the Colours of words in imitation of mortall Paint to the end I may clear my self of the imputation of sloth and negligence For I should be ashamed of my self should I not confer the utmost of my abilities though they are slender and mean on him who with a transcendency of piety honoured God Further 't is my Sentiment that this work will prove both advantagious to the life of man and necessary to my self also wherein are contained the Actions of a Great-minded Emperour which are highly acceptable to God the Supream King For how can it be otherwise than disgracefull that the Memory of a Nero and of some other Impious and Atheisticall Tyrants far worse than he should not have wanted indefatigable Writers who have adorned their Subjects which were ill Actions with a politeness and elegancy of Style and made them up into voluminous Histories but that we should be silent for whom God himself hath vouchsafed to procure such an Emperour as no Age hath seen and to whom he has allowed a liberty of coming into his presence to His knowledge and converse CHAP. XI That he will at present relate only the Pious Actions of Constantine WHerefore 't is certainly incumbent on us rather than on any other person to give a full Narrative of all the good things we have heard to those
their bold attempts and this they did not whilst they were surrounded with the delights and pleasures of Life for thus any one might perhaps suppose that they performed this with a regard to kindness and clemency but at such time as they were pursued with stripes inflicted on them from Heaven Who after so many and such impetuous storms of Persecution and in the very heat and extremity of dangers thorowout the whole world kept fixt to the Precepts of His Divine Doctrine infinite numbers of men that were zealous followers of a Philosophick Life and strict worshippers of the Deity also women that were in Holy Orders and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind and taught them abstinence from food and most willingly to continue without meat and wine during the space of many days and to lead a hard and austere oourse of life with a singular modesty and temperance Who hath so far prevailed upon women and numerous multitudes of men that they should exchange the food of their Bodies for that rational food that agrees with their rational souls which food is gotten by a perusal of Divine Lessons Who hath taught Barbarians and Peasants women children and servants and innumerable multitudes of all Nations to despise Death and to perswade themselves that their Souls are immortal and that there is an Eye of justice which inspects humane affairs and that they should expect a future judgment from God to pass upon the pious and the impious and that for that reason they ought to lead just holy and sober lives For 't is in no wise possible that those who are not thus disposed should submit themselves to the yoke of piety All which egregious performances are even at this present accomplished only by Our Saviour But let us omit these things Come on we will now apply our selves to a conviction of Him whose mind is as hard as flint by such interrogatories as these Tell me Friend and utter words that are rational Let your expressions be the products not of a foolish and stupid heart but of a soul endued with reason and understanding Tell me I say after you have often and duely weighed the matter with your self Which of all the Sages who in times past have been famous was known in the same manner with Our Saviour and proclaimed so infinite a number of ages since by the Oracles of the Prophets amongst the children of the Hebrews anciently God's beloved people Who in their minds had a fore-knowledge of the place of His Birth and of the times of His Coming and of His manner of Life of His Miracles likewise of His Discourses and of His famous actions and left them on record in the sacred Volumns Who hath shown Himself so swift a Revenger of those audacious Attempts against Himself that immediately after that impious fact committed against Himself the whole Nation of the Jews should be pursued and punished by an invisible Power and their Royal Seat utterly demolished and overthrown from its very foundations and the Temple together with all the Ornaments and rich furniture therein levell'd with the Ground Who hath uttered predictions both concerning those impious men and also in reference to the Church founded by Him over the whole world exactly correspondent to the affairs themselves and hath actually demonstrated and confirm'd the truth of those Predictions in such a manner as Our Saviour hath done Concerning the Temple of the Impious He had said Behold your house is left to you desolate and there shall not remain a stone upon a stone in this place which shall not be thrown down But concerning His own Church He spake in this manner I will build my Church upon a rock and the Gates of Hell shall not prevail against it To have brought at first from fishing men that were contemptible and illiterate and afterwards to have constituted them Law-givers and Teachers to the whole world what and how mighty a thing does this seem to You As for His promise to them that He would make them Fishers of men He not only uttered it in words but performed it actually and abundantly and conferr'd on them so great a degree of strength and power that they composed writings and published Books and the authority of all those Books was so great that being rendred into all Languages as well of Greeks as Barbarians thorowout the whole world they are studiously read by all Nations and the Contents of them are believed to be divine Oracles of how mighty a prevalency is this in order to a clear demonstration of His Divinity How considerable likewise is that namely that He foretold things future and long before it hapned assured His disciples that they should be brought before Kings and Princes and should be punished and undergo the extreamest of Torments not for any foul act of their own but only on account of their confession of His Name Moreover that He fitted and prepared them chearfully to endure these things and so fortified them with the Arms of Piety that in their Conflicts with their adversaries their minds appeared firmer than an Adamant what powerfulness of expression is it which that matter does not exceed Likewise that not only those who had followed Him but their successours also and again they who immediately succeeded them and at length such as have lived in this our present age should with so undaunted a resolution unite the Forces of their minds that although they had done nothing worthy of death yet with pleasure would endure all manner of punishments and every sort of Torture on account of their eximious Piety towards the supream God what degree of admiration does not this surpass What King did ever continue His Reign during so vast a number of Ages Who does thus wage war after death and does erect Trophies over His Enemies and does subdue every place Country and City as well Grecian as Barbarian and does vanquish His Opposers by an invisible and latent Hand And which is the chiefest thing of all that hath been hitherto rehearsed that Peace by His Power procured for the whole world concerning which we have already spoken what we judged agreeable how should it not stop the mouthes of all slanderers In as much as the Unity and Concord of all Nations did really concur in time with the Preaching of Our Saviour and with the Doctrine by Him disseminated over the whole world and in regard both of them had long before been foretold by the Prophets of God I mean the Universal Peace of the Nations and the Doctrine delivered by Christ to the Nations The whole length of the day would be insufficient for me Dread Sir should I attempt to sum up in one those most clear and cogent arguments of Our Saviour's Divine Power drawn from the things which are
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 Menologieâ— 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 Thâ—â—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 Epitheâ—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
〈◊〉 In the Kings Sheets these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words some Learned man hath added by conjecture as 't is sufficiently apparent I think there is only one word wanting here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give I word it thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he commanded c. Which sort of expression is usuall with Eusebius Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the margin of Morâ—us's Copy 't is mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation is needless For amongst the Ancients money was deposited in Temples on account of securing it and there kept by Guards or Watches of Souldiers as Juvenal's Old Scholiast remarks and Lipsius in his book de Magnitudine Romanâ To these Souldiers therefore Eusebius alludes By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Palatini may also be meant here who guarded the sacred Treasurie In the Kings Sheets 't is over written in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faithfull which displeases not In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety as I found it mended in the margin of Turnebus's Copy Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without reason troubled both the Translatours as may be gathered from their Renditions But they ought to have considered that Palatium a Pallace is taken in a twofold sense For sometimes it imports the Court of a Prince In which sense there were at that time only Four Pallaces to wit answerable to the number of the Emperours But sometimes every House wherein an Emperour does usually dwell is termed a Pallace And in this sense there were very many Pallaces in the Roman Empire For there was scarce a City which had not a Pallace Such Pallaces or Imperial Houses as these were under the dispose of certain Officers who were termed Curae Palatiorum concerning whom there is mention in the Notitia Imperii Romani Eusebius therefore means these Pallaces I am of opinion that the Publick or Royall Villae are likewise meant which the Caesariani look't after Vales. * Or Only into Constantius entred â— wisedome of thought a After this word in the King's Sheets the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pious is elegantly added in the margin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian and in Moraeus's Copy That is to all the Palatines who bore Office under him and also to the Judges themselves who were placed in power Power is a term properly attributed to the Greater Judges of which sort were the Praefecti Praetorio So Eusebius expresses himself hereafter and Socrates book 2. chap. 16 where he speakâ— concerning Philippus Praefectus Praetorio Moreover in the Gesta purgationis Caeciliani Agesilaus Official to the Proconsul Aelian says thus Potestas tua c. Your power c. See what I have remarked above at book 5. chap. 1. of Euseb. Eccles. Histor. note e. Vales. c In the King's Copy at the side of these words is set such a mark as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have taken notice of such a mark as this some where before but that Letter which is set before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not open on the top here but closed on all sides Whence I am rather induced to believe that this mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is attend consider For this mark is added at places which have something of difficulty For instance the newness of this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may put the Reader to a stand here unless he knows that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood Vales. * Or Worthy of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the King's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. amongst the chiefest and nearest c. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be made use of are a redundancy of expression frequent with Eusebius For so he has exprest himself in his books of History as I well remember Vales. a We have made a division of a new chapter here from the Authority of the Kings Manuscript whereto agrees the Fuketian Copy and the old Sheets Vales. †Or The Nature of affairs b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging or some such like word is wanting In the Kings Sheets after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing or avowing is added in the margin Turnebus and S r Henry Savill add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing after the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that reading which I have produced out of the Kings Sheets is better For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elegantly opposed to that which follows immediately to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemning In the Fuketian Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The Polytheisme of the Atheists c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r H. Savil has noted at the margin of his Copy that perhaps the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is said is to be added But that emendation is far better which I found written in the Kings Sheets at the margin it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have exprest in our Version The reading in the Fuketian Manuscript is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d He alludes to that saying of Epicurus concerning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nemesius relates it chap. 44 Cicero in his first book de Natura Deorum and Laertius pag. 795. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets the last word is undermarked with points and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over which I like better Further in the same Sheets before these words these are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these Acts of worship were performed with him only They that will may follow this conjecture of the Learned Antiquary To me these words seem not necessary Vales. * Or Imperial power †Viz. Diocletian and Maximian a This place is highly remarkable For from it this conclusion may be made that the Persecution began on Diocletian's eighth and Maximian's seventh Consulate and not on the foregoing year as Baronius will have it Concerning which matter I have spent many words in my notes on Euseb. Eccles. History see book 8. chap. 2. note c. For whereas Eusebius affirms that the Emperours Diocletian and Maximian divested themselves of their purple on the year after the Persecution was begun and whereas 't is manifest that they did that on the year of Christ 304 what I have said does necessarily follow to wit that Diocletian's Persecution was begun on the year of Christ 303. Vales. * Or Siege †Or Adorable * See Eusebius's Eccesiastical
of God and now enjoyes Life eternal Whence Clemens concludes thus that all persons who have believed in Christ and who have been dipt in the sacred Laver are now perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the Latines also they were termed perfecti Christiani perfect Christians who had received Baptism although they had not received imposition of the Hand from the Bishop The Old Authour de Haereticis non rebaptizandis has this passage Quod hodiernâ quoque die non potest dubitari esse usitatum evenire solitum ut plerique post Baptisma â—ine impositione manûs Episcopi de saeculo exâ—ant tamen pro perfectis â—idelibus habentur And again afterwards at pag. 135 Edit Rigalâ— he uses a perfect Christian for a Believer and an imperfect one for a Catechumen See the place Vales h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which I have already remark'â— to have hapned in many places of this work has I conjecture been committed here also namely that the words are transposed I am of opinion therefore that it must be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyced and was renewed in Spirit For he alludes to that verse of the known Psalm Create a clean heart in me O God and renew a right spirit within me Further from this place of Eusebius we may gather that Constantine was not sprinkled in his Bed as the sick were wont to be but received Baptism in the Church For Eusebius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c was by a Regeneration perfected in the Martyria of Christ. Soon after this from the Fuketian Copy and the Old Sheets write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was filled with light Vales. 'T is a known thing that it was heretofore the custom that Neophytes i. e. persons newly baptized should be clothed in white garments which they afterwards laid by on the eighth day Zeno Veronensis in his fifth Sermon ad Neophytos Primus vos qui in se credentem reprobat nullum non aries sed agnus excepit qui vestram nuditatem velleris sui niveo candorâ— vestivit S t austin in serm 157. de Tempore Paschalis Solemnitas hodiernâ festivitate concluditur Et ideò bodie Neophytorum habitus commutatur ita tamen ut candor qui de habitu deponitur semper in corde teneatur Bede attests the same in his Book de Officiis Septuageâ—imâ— says he tendit ad sabbatum ante Octavas Paschae quando hi qui in Vigilia paschae baptizantur alba vestimenta deponent Which words occur also in the Roman Order In an old Pontifical Book of the Church of Senona written ouâ— about six hundred years since there is a solemn prayer extant which the Bishop made over the Neophytes at such time as they laid aside their Albes which I thought worth while to annex here Benedictio in Sabbato quando albas deponunt Deus qui calcatâ—s inâ—erni Legibus captivitatem nostram resolutâ catenarum compage dignatus est ad Libertatis praemia revocare ipse vobis praestet ita hanc vitam tranâ—igere ut in illam perpetuam ipso duce possitis intrare Amen Tantum praebeat vobis â—eâ—vorem Catholicae fiâ—ei ut sancti adventus illius sitâ—â— expectatione securi Amen Vt quicunque hic meruerâ—nâ— purgare undâ— Baptismi ibi praesentari valeant pâ—o Judici candidati Amen Farther the Neophytes celebrated those eight days after Baptism with all imaginable Religion in so much that during those days which were also termed Octavae they lookt upon it as impious to touch the earth with their naked feet as S t Austin writes in Epist. 119. ad Januarium Also during those days they were wont to go bare-headed which was a sign of Liberty S t Austin Serm. 4. in Dominica Octavarum paschae Hodiâ— Octavae dicuntur inâ—antium revelanda sunt capita eorum quod est indicium Libertatis Habet enim Libertatem ista spiritalis nativitas c. On the contrary the Catechumens went in publick with their heads covered in regard they were a Type of Adam expelled out of Paradice as Junilius says Book 2. Chap. 16. Which I am of opinion is to be understood concerning the Competentes only who covered not only their heads but their faces also as Cyrill of Jerusalem informs us in his first Catechisme But this covering was taken off of them in Baptism or at least on the eighth day after Baptism For this is rather intimated by those words of S t Austin quoted by us a little above And the same is likewise confirmed by Theodorus Bishop of Canterbury in his Liber Poenitentialis in these words In monachorum ordinatione Abbas debet missam cantare tres Orationes complere super Capus ejus septem dies velet caput ejus septimo die abstollat velamen Sicut in Baptismo Presbyter septimo die velamen inâ—antum tollit ita Abbas debet Monacho quia secundus Baptismus est juxta judicium patrum omnia peccata dimittuntur sicut in Baptismo Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-Printers added the last word from the Books of Scaliger and Bongarsius which I likewise found added in Moraeus's Copy But 't is wanting in the Kings Copy nor does it seem to me to be very necessary In the Fuketian Turnebian and Savilâ—an Copies the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there is a mistake both in Moraeus's Book and in the Geneva-Edition Vales. * Or Goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it occurs in the Kings Sheets Farther from this place 't is apparent that Pentecost is taken not only for that day which is the fiftieth after Easter-day but also for the seven weeks which follow Easter Thus 't is every where used as well by Greek as Latine Writers S t Jerome in his Letter to Marcella Non quo per totum annum exceptâ Pentecoste jejunare non liceat Hence amongst the Greeks there is a Festival termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the twenty-fifth-day from the Feast of Easter Besides other writers John Chrysostom makes mention of this Feast in his Fifth Homily de Annâ— Vales. * Or An uniâ— Valesius renders it unitate †Or The Meridian hours of the Sun a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word must be expunged although it occurs in all our Copies Presently it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy In the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Genuine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must doubtless be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the publick mourning of all persons at the Funeral of Constantine the Great Aurelius Victor attests the same in these words Funus relatum in urbem sui nominis Quod sanâ— populus Rom. aegerrimè tulit quippe cujus armis Legibus clementi imperio quasi novatam urbem Rom. arbitraretur His dead Body was
se ope sustinebant istam diligentiam requirebant And so Musculus also Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Cure The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood which is made use of a little before The reading might also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which perhaps is righter Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appears from the following words that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love For Love is in the first place towards God then towards our neighbour But Faith is not but in the one and only God Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't in any wise be agreeable here Besides in regard he treats at this place concerning Reprehension on that account Charity or Love is a fitting term For a kind rebuke begets Charity But 't is better to read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have said already And so Musculus read as it appears from his Version Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the import of this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is we have observed in the foregoing Books of Constantine's Life See Book 1. Chap. 27. note b. and Book 2. Chap. 52. note a. For Translatours have in no wise hit the meaning of this term which nevertheless was easie to have been done here Christophorson renders it thus Qui deum inâ—enuè confitetur non contumeliae non iracandiae sponte succumbit From which words there is no body but would extract this sense that He who confesses God is not angry is not Contumelious But the meaning of the Greek words is far different namely that he who confesses the Name of Christ before the Judge does not yield to the Reproach and fury of the persecutors Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benevolence which I don't approve of For no sense can be gotten out of this reading Farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred instrumentum aid or assistance as Amm. Marcellinus expresses himself Book 29. pag. 393. Caesar Dictator aiebat miserum esse instrumentum senectuti recordationem crudelitatis Where see what I have long since remarked at pag. 389 of my notes I have rendred it Viaticum Voyage-provision or all things necessary for a journey Nor has Musculus rendred it unfitly in this manner tolerantiae experientiam compendii vice habet ad consequendam Dei Benevolentiam He has his sufferance in place of an advantage in order to his obtaining God's favour Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraus's Book the Learned man had set these words at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a passage of Plato's taken out of his Common Wealth B. 10. Indeed in that Book Plato disputes concerning those Rewards which are given by God to just men both in this life and after death But the argument whereby Constantine proves that occurs not in Plato at least I don't know that it does Vales. * Or The Virtue of men f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it is to be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is For it would be most absurd that us well persons c. In which words the term reverenced is referred to persons in great power and likewise have kindnesses shown them has a reference to men of an inferiour Rank which Christophorson perceived not In the Fuketian and Turneb Copies and in S r Henry Savil's the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I like not But Musculus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ill Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is above all that is the Supream God Whom though he has termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chiefest Good it self yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender ought to follow Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it Propensam Voluntatem ready will Musculus translates it Benevolentiam Benevolence I chose to render it obedientiam obedience For this is the import of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morem gerere obsequi Voluntati Divinae to follow to obey the Divine Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to render it exactly is allubescentia a willingness to please In which sense 't is taken in Saint Luke in that Antheme of the Angels after our Lord's Birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term occurs frequently in both Testaments as others have already observed In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a In the very Title of the chapter there is a fault but such a one as may easily be mended For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserably as 't is in the Fuketian Copy and the Kings Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doest Thou now doe in which manner I also found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuketian Copy But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy success †Or Geta. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is well mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further concerning the Emperour Valerian's skin which was flea'd off by the Persians and â—alted other Writers do likewise speak Petrus Patricius mentions it in his Excerpta Legationum in which Authour Galerius upbraids the Persians because they detained Valerian prisoner he having been circumvented by fraud to the last period of his old age and because after his death they most wickedly preserved his skin and thereby fixt an immortal Brand of infamy upon his dead Body Vales. * Or Flame of c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in inserting the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Books of Scaliger Bongarsius and Gruter as they tell us which particle I likewise found added in Moraeus's Copy But whereas that conjunction does disturb the sense and occurs not either in the Kings Sheets or in Stephens's Edition I am of opinion that 't is to be removed Yet the Fuketian Copy retains it Vales. a For what reason Diocletian resigned the Empire is a thing not agreed on amongst Writers Some tells us that Diocletian in regard he was a Curious Searcher into things future when he had found by the Answers of the Soothsayers that most fore Calamities hung over the Roman State voluntarily relinquish't the Empire This is attested by Aurelius Victor Others write that Diocletian being grown old when he perceived himself to be less fit for the management of the Government both by reason of his age and on account of his unhealthiness took this Resolution Thus