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

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 a●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 Lo●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

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

possest the Saracens with a vain and irrationall terrour Who supposing the Roman Forces to be falling upon them became terrified and not finding how they might make their escape cast themselves armed as they were into the River Euphrates wherein about an hundred thousand men were drowned These things fell out after this manner But the Romans who laid siege to Nisibis being informed that the King of Persia was bringing many Elephants along with him were terrified and having burnt all their Engines which they had made use of in the siege retreated into their own Country But what engagements hapned afterwards and how Areobindus another Roman Generall killed the valiantest person amongst the Persians in a single duell and how Ardaburius destroyed seven valiant Persian Commanders in an Ambuscade or after what manner Vitianus another Roman Generall vanquished the Remains of the Saracen-forces I think fit to omit least I should seem to digress too far from my Subject CHAP. XIX Concerning Palladius the Courier MOreover the Emperour Theodosius was in a very short time acquainted with the Actions of his Forces After what manner the Emperour had so sudden an account of what was done in places at so great a distance I will relate It was his good fortune to have a servant of a vigorous mind and strong body his name was Palladius This person could ride on horse-back at such a rate that in three days space he could go to those places which are the boundaries of the Roman and Persian Territories and again in as many days return to Constantinople The same man passed through all other parts of the world with an incredible swiftness whithersoever the Emperour sent him Wherefore an eloquent person uttered this saying on a time concerning him This man by his swiftness makes the Roman Empire which in it self is large seem to be little Moreover the King of the Persians was amazed when he heard these things of this man But let thus much be said concerning Palladius CHAP. XX. How the Persians had another severe overthrow given them by the Romans THe Roman Emperour residing at Constantinople and being informed of a Victory apparently given him by God was so good that although his Forces had managed the War very fortunately nevertheless he embraced a Peace He sends Helion therefore a person whom he had a mighty esteem for with Orders to make up a Peace with the Persians Helion arriving in Mesopotamia at that place where the Romans had made a great Ditch for their own security sends one Maximinus an eloquent person who was Assessour to Ardaburius the Generall Embassadour about a Peace When this person was come to the Persian King he acquaints him with his being sent about a Peace not from the Roman Emperours for he affirmed that the Emperour as yet was wholly ignorant of that War and when he knew of it he would look upon it as contemptible but from his chief Commanders When the Persian King was resolved readily to embrace the Embassy for his Army was in great distress by reason it wanted provisions those Souldiers who amongst the Persians are termed The Immortalls their number is ten thousand and they are valiant men came to the Emperour and said that a Peace was not to be admitted of before they had made an attack upon the Romans then careless and negligent The King is perswaded by them shuts up the Embassadour in prison and sends The Immortalls to put their design upon the Romans in execution Being come to the place appointed they divided themselves into two parties and took a resolution of surrounding part of the Roman Army The Romans seeing but one party of the Persians made provision to receive their attack The other party was not seen by them For they rush't forth to fight on a suddain But when the Engagement was just beginning the Roman Army under the command of Procopius Master of the Milice divine providence so ordering the matter appears from an eminence Procopius seeing his Fellow-Souldiers in danger attacks the Persians in the Rear and so they who a little before had surrounded the Romans were themselves encompassed After the Romans had in a short time slain every man of these they set upon those who issued forth upon them from the Ambuscade every man of whom likewise they dispatch with their Darts Thus those termed The Immortalls amongst the Persians were all of them manifestly proved to be Mortalls Christ inflicting this punishment upon the Persians because they had murdered many pious persons that were his worshippers The Persian King informed of this overthrow pretended himself wholly ignorant of the Action and having given admission to the Embassy he spake to the Embassadour in this manner We embrace a Peace not that We yield to the Romans but We do it to gratifie You because We have found You to be the prudentest person of all the Romans Thus the War which had been undertaken upon the account of those Christians who lived in Persia was concluded Which thing hapned in the Consulate of the Two Augusti Honorius being the thirteenth and Theodosius the tenth time Consul on the fourth year of the three hundredth Olympiad The persecution which had been raised against the Christians in Persia ceased at the same time also CHAP. XXI After what manner Acacius Bishop of Amida behaved himself towards the Persian captives MOreover the good action of Acacius Bishop of Amida rendred him much more eminent at that time amongst all men than he had been before For when the Roman Souldiers would by no means restore the Persian Captives whom they had taken when they ruined Azazene to the King of Persia and the Captives in number about seaven thousand were in the interim destroyed by famine which thing was the occasion of no small grief to the King of Persia Acacius thought that business was in no wise to be then neglected Having therefore called together the Clergy under himself Men and Brethren said he Our God stands not in need of Dishes or Cups For he neither eats nor drinks in regard he wants nothing Whereas therefore the Church is possest of many vessells of gold and silver by the beneficence and liberality of those who belong to it 't is agreeable that by a sale of these vessells we should both redeem the Captives from the Souldiers and also provide them food Having discourst of these and many other such like things as these to them he ordered the vessells to be melted down and having paid the Souldiers a ransom for the Captives and fed the Captives for some time he afterwards gave them money to bear their charges and sent them home to their King This action of the admirable Acacius highly astonished the King of Persia because the Romans made it their business to conquer their Enemies both ways as well by War as by Beneficence And 't is said that the Persian King was very desirous that

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 Menologie● have three sorts of Martyrs some they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. great Martyrs some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy Martyrs others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bishops or sometimes Presbyters who suffer'd Martyrdome all the rest they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely Martyrs there is also another title yet namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is onely proper to Stephen and Th●●la he being the first of men and she the first of women which were crown'd with Martyrdom Here we may see what decency the Greeks use in comparison of the Latines they give Epithe●s to their Saints with which as with titles they are honour'd distinguished from other men Vales. * That is before his incarnation a This Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but difference of subsistence which may appear by the words of Gregorius Nyssenus in his book De Differentiâ Subsistentiae Essentiae Beryllus seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a person after the manner of his times which confounded these two terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the true signification of them see Socrates's Ecclesiastick History book 3 chap. 7. where these terms are largely discus'd Beryllus erred in that he believed Christ had no proper personality before his incarnation but he was orthodox in that he holds Christ had not a Godhead proper to himself onely the Godhead of the Father residing in him for the Godhead of the Father of the Son and of the Holy Ghost is all one the Glory equal the Majesty coeternal otherwise there would be three Gods not one God therefore if this were Beryllus's opinion he may be excused but he erred in that he asserted the

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 W●rthy of † Or A mortall Picture a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Savilian and Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this expression seems to be a Sol●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 i● 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 interli●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 ●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 Rogam●● 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 Mor●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 〈◊〉 〈◊〉 〈◊〉 〈◊〉

〈◊〉 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 Mor●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 ● 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 speak● 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