the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
hand The Apostle promising him and solemnly swearing that he had obtained remission for him of our Saviour praying kneeling and kissing the young mans right hand as being now cleansed by repentance brought him into the Church again And partly by abundant prayers making supplication for him partly with continual fastings striving together with him and also comforting his mind with divers sentences out of holy Scripture he departed not as they say untill he had restored him to the Church having hereby shown a great example of true repentance an illustrious instance of regeneration and a Trophie of a conspicuous Resurrection CHAP. XXIV Concerning the Order of the Gospels THese words of Clemens's we have here inserted upon account both of the story its self and also of the profit it may yield to the Readers But we will now declare and recount the unquestionable writings of this Apostle And indeed the Gospel according to him well known to all the Churches throughout the world must in the first place be without controversie acknowledg'd and received as undoubted and genuine Now that it was truely and upon a good account put in the fourth place after the other three Gospels by the antients may after this manner be made apparent Those heavenly and truely divine persons I speak of the Apostles of Christ having been as to their lives and conversations perfectly purified and as to their souls adorned with all manner of virtue were indeed rude of speech and uneloquent but they put their confidence in that divine and wonderfull power of working miracles besâ—â—wed on them by our Saviour and neither attempted nor knew how to be Ambassadours of their Masters precepts in wittiness of words and artificiousness of language But they solely made use of the demonstration of the divine spirit cooperating together with them and the power of Christ with which they were fully endowed and which by them performed miracles and so they published the knowledge of the kingdome of heaven to the whole world making it the least of their care to be diligent about writing books And this they did because they were emploied about a more excellent and more than humane work Indeed Paul who was the most powerfull of them all in the furniture of words and the most able in weighty expressions hath left in writing nothing more than some very short Epistles although he could have disclosed innumerable secrets because he attained unto a contemplation of those things that are in the third heaven and being caught up into the divine paradise was voutsafed to hear there unspeakable words Moreover the rest of our Saviours Preachers both the Twelve Apostles and also the Seventy disciples together with innumerable others besides them were not unexperienced in these things And yet of all the disciples of the Lord onely Matthew and John have left us written records who also as report says were necessitated to write For Matthew having Preached first to the Hebrews and being about going to other Nations did in his own Countrey language pen the Gospel according to him supplying by writing the want of his presence and converse among those whom he was now to leave Now when soon after Mark and Luke had set forth the Gospels according to them John they say spent all that time onely in preaching and at length came to write for this reason The three first written Gospels having been now delivered into the hands of all and of John himself they say that he approved of them and confirmed the truth thereof by his own testimonie onely there was wanting in writing an account of those things done by Christ at the first beginning of his Preaching And the thing is true For it s evidently perspicuous that the other three Evangelists have committed to writing onely those things which were done by our Saviour in one years space after John the Baptists being shut up in Prison and that they have expresly evidenced the same at the beginning of their History For after the forty days fast and the Temptation that followed thereupon Matthew does plainly set forth the time of his own writing saying When he had heard that John was cast into prison he departed out of Judea into Galilee And in like manner Mark Now ofter that John says he was put in prison Jesus came into Galilee And Luke also before he begins the relation of the Acts of Jesus does in like manner make this remark saying that Herod adding yet this to all the evills he had done shut up John in prison Therefore they say that the Apostle John being for these causes thereto requested has declared in a Gospel according to him the time passed over in silence by the former Evangelists and what was done by our Saviour therein and they were the things that he did before the imprisonment of the Baptist and that he manifests the same thing partly when he says thus This beginning of miracles did Jesus and partly when he makes mention of the Baptist whilest He is speaking of the Acts of Jesus as being at that time Baptizing in Aâ—non neer to Salem and this he evidently declares by saying thus For John says he was not yet cast into prison Therefore John indeed in the penning of the Gospel according to him declares those things that were done by Christ the Baptist being as yet not cast into prison but the other three Evangelists give an account of those things Christ did after the Baptists confinement to prison And to him that shall attentively consider these things it will not appear that the Gospels disagree one with the other seeing the Gospel according to John contains the first part of the Acts of Christ but the remaining three give a relation of what was done by him at the latter end of the time With good reason therefore has John passed over in silence the Genealogie of our Saviour after the flesh as having been before written of by Matthew and Luke and has begun with his Divinity reserved as it were by the divine Spirit for him as being the more excellent person Let thus much therefore be spoken by us concerning the writing of the Gospel according to John Now what was the occasion of writing the Gospel according to Mark hath been manifested by us in what we said before And Luke also himself in the beginning of his Gospel hath shewed the cause for which he compiled that History for he makes it manifest that because many had rashly taken in hand to make a declaration of those things which he himself most certainly knew he judged it necessary to disengage us from the uncertain conjectures made by others and therefore hath in his own Gospel delivered a most firm and true account of those things the evidence whereof himself had sufficiently obtained having been assisted therein both by the company and converse of Paul and also by his familiarity with the rest of the Apostles
in his time a dead man was raised to life again and further that there came to pass another miracle about Justus who was surnamed Barsabas how that he drank deadly poyson and by the grace of the Lord susteined no harm That this Justus after our Saviours Ascension was together with Matthias set forth by the Holy Apostles and that they prayed that one of them might instead of the Traitour Judas be allotted to fill up their number the Book of the Acts of the Apostles doth after this manner relate And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said Moreover the same writer has set down some other things which came to him barely by word of mouth to wit certain strange parables of our Saviours and Sermons of his and some other more fabulous relations Among which he says there shall be a Thousand years after the Resurrection from the dead wherein the Kingdom of Christ shall be corporally set up here on earth and I judge he had this opinion from his misapprehending the Apostolical discourses in that he did not see through those things they spake mystically by way of similitude For he seems to have been a man of a very narrow understanding as it may be conjectured from his Books Yet he gave occasion to very many Ecclesiastical persons after him to be of the same erronious opinion with him who had a regard for the antiquity of the man as for example to Irenaeus and to every one also who has declared himself to be of the same opinion He relates also in his Books other interpretations of the foresaid Aristion's of the sayings of the Lord and the traditions of John the Elder To which we doe refer the studious Readers and judge it requisite now onely to adjoyn to his fore mentioned words a passage he relates concerning Mark the Evangelist in these words This also the Elder said Mark being the Interpreter of Peter accurately wrote what ever he remembred but yet not in that order wherein Christ either spake or did them For he was neither an hearer of the Lords nor yet his Follower but as I said he was afterwards conversant with Peter who Preacht the doctrine of the Gospel profitably to those that heard him but not so as if he would compose an History of the Lords sayings Wherefore Mark committed nothing of errour in that he wrote some things so as he had remembred them For he made this one thing his chiefest aime to wit to omit none of those things he had heard nor yet to deliver any thing that was false therein Thus much Papias relates concerning Mark. Concerning Matthew he says this Moreover Matthew wrote his divine Oracles in the Hebrew tongue and every one interpreted them as they were able This Papias also has quoted authorities taken out of the First Epistle of John and likewise out of the former Epistle of Peter He has set down also another relation about a woman who was accused of many crimes before the Lord which relation is contained in the Gospel according to the Hebrews And thus much we have usefully and diligently observed and added to those things which before we had set down THE FOURTH BOOK OF THE Ecclesiastical History of EVSEBIUS PAMPHILUS CHAP. I. Who were the Bishops of the Roman and Alexandrian Churches in the Reign of Trajane ABout the twelfth year of Trajan's Empire Cerdo the Bishop of the Alexandrian Church whom we a little before mentioned departed this life and Primus the fourth from the Apostles was elected to the publick charge of that Church At the same time also Evarestus having finished his eighth year Alexander undertook the Bishoprick of Rome who was the fifth in succession from Peter and Paul CHAP. II. What the Jews suffered in this Emperours time MOreover the Doctrine and Church of our Saviour flourishing daily increased more and more but the calamities of the Jews were augmented by continual mischiefs following one upon another For the Emperour entring now upon the eighteenth year of his Reign there arose again a commotion of the Jews which destroyed a very great number of them For both at Alexandria and over all the rest of Egypt and moreover throughout Cyrene they being stirred up as it were by some violent and contentious spirit raised Sedition against the Greeks and Gentiles with whom they dwelt And they increasing the Faction very much on the ensuing year enkindled a great War Lupus was at that time Governour of all Egypt Moreover it happened that in the first encounter they were too hard for the Greeks who flying to Alexandria took the Jews that were in the City alive and slew them But those Jews who inhabited Cyrene being frustrated of assistance in the war from them persisted to infest and destroy the countrey of Egypt and all its Prefectures by pillages and robberies one Lucuas being their Leader Against whom the Emperour sent Marcius Turbo with horse and foot and also with Navall forces he in many ingagements having made the war against them long and tedious destroyed many Myriads of Jews not onely of those of Cyrene but also of those of Egypt who flockt together to give assistance to their King Lucuas But the Emperour suspecting that those Jews in Mesopotamia would also set upon the inhabitants there commanded Lusius Quiet us to clear that Province of them Who ingaging with them destroyed a very great number of them that dwelt there for which successfull piece of service he was appointed Deputy of Judea by the Emperour And thus much those heathens who committed to writing the transactions of those times doe almost in the very same words relate CHAP. III. Who in the time of Adrian wrote Apologies in defence of the Faith WHen Trajan had held the Empire twenty years compleat excepting six months Aelius Adrianus succeeded in the Government To whom Quadratus dedicated and presented a book wherein he had comprized an Apology for our Religion because certain malicious men endeavoured to molest the Christians This work is still extant amongst many of the brethren and we also have it From which book may be seen perspicuous evidences of the man's understanding and of his truely Apostolical faith and sound doctrine The same Writer makes his own antiquity sufficiently evident by what he relates in these very words The works of our Saviour were always conspicuous for they were true Those that were healed such as were raised from the dead did not onely appear after they were healed and raised but also were afterwards seen of all and that not onely whilest our Saviour was conversant upon earth but also after he was gone they continued alive a great while in so much that some of them survived even to our times Such a person indeed was Quadratus Aristides also a faithfull man of that Religion profest by us left in like manner as Quadratus did an Apologie for
to send this Edict to the Common-Council of Asia CHAP. XIII The Rescript of Antoninus to the Common Council of Asia concerning our Religion THe Emperour Caesar Mareus Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune of the People XV Consul III. to the Common Councill of Asia sendeth greeting We know indeed that the Gods doe take care this sort of men should not continue undiscovered For it is much more sutable for them to punish such as resuse to pay them Adoration than for you You confirm those whom you molest and disquiet in their opinion which they have embraced whilest you accuse them of impiety And it would please them much more to seem to be accused and put to death for their own God than to live upon which account they are become conquerours and doe willingly lose their lives rather than they will be induced to doe what you command them But concerning the Earthquakes which either have been or yet doe happen it will not be inconvenient to advertise you because you despond and are out of heart when such accidents come to pass to compare your manner of life and behaviour with theirs They at such times put a greater confidence in God but you during the whole time upon which account you seem to us to err through ignorance neglect the Gods and are careless both of all other religious performances and also of the worship of the immortal God And the Christians who adore him you are enraged at and persecute even to death Concerning these men many Governours of Provinces heretofore wrote to our most divine father To whom he returned answer that such men should not be molested unless it appeared they attempted any thing prejudicial to the State of the Roman Empire And many also have given us intimation concerning these men whom we answered pursuant to our Fathers decree If therefore any one shall still persevere to give disturbance to any one of these sort of men because he is a Christian the party accused shall be acquitted although it evidently appears he is a Christian but the accuser shall be obnoxious to punishment This Edict was publisht at Ephesus in the publick assembly of Asia That these things were thus done Melito Bishop of the Church at Sardis who flourisht in the same times does evidently attest by what he has said in his most usefull Apologie which he made to the Emperour Verus for our Religion CHAP. XIV Some memoires of Polycarp the disciple of the Apostles AT this time Anicetus presiding over the Roman Church Irenaeus relates that Polycarp who till now survived came to Rome and discourst Anicetus about a question that arose concerning Easter-day And the same Authour delivers another relation concerning Polycarp in his third book against Heresies which I judged requisite to adjoyn to what has been mentioned concerning him it is thus And Polycarp who was not onely instructed by the Apostles and conversant with many that saw Christ but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia whom we also saw in our younger days for he lived to a great age and being very antient ended his life by a glorious and most renowned Martyrdom This Polycarp I say continually taught what he had learned of the Apostles such points as the Church now teacheth and such onely as are true all the Churches throughout Asia doe attest this and also all those who to this day have been successours to Polycarp who doubtless is a witness much more worthy to be credited and gives a firmer assurance to the truth than either Valentinus or Marcion or any other Authours of corrupt opinions This Polycarp coming to Rome in the times of Anicetus converted many of the foresaid Hereticks to the Church of God declaring that he had received the one and onely truth from the Apostles which was taught by the Church And there are some yet surviving who heard him relate that John the disciple of the Lord going into the Bath at Ephesus to wash himself and seeing Cerinthus in it leapt out having not bathed himself but said let us make hast away least the Bath fall Cerinthus that enemy of the Truth being within it This same Polycarp also when Marcion on a time came into his presence and said to him Take acquaintance of us returned him answer I take notice of thee to be the first begotten of the devill So exceedingly cautious were the Apostles and their disciples not so much as by speech to have any converse with such as were corrupters of the Truth as Paul also said A man that is an heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself There is extant also of this Polycarp's a most incomparable Epistle written to the Philippians from which those who are desirous to be carefull about their own salvation may learn the character of his Faith and the publication of the Truth Thus far Irenaeus But Polycarp in his said Epistle to the Philippians which is still extant quotes some authorities out of the first Epistle of Peter Moreover Antoninus surnamed Pius having compleated the two and twentieth year of his Reign died and was succeeded by M Aurelius Verus who also was named Antoninus and was his son and his brother Lucius CHAP. XV. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna AT this time when most sore persecutions were stirred up in Asia Polycarp ended his life by Martyrdom The account of whose death as it is yet extant in writing we judged most requisite to be inserted into this our History It is an Epistle written from the Church over which he presided to the Churches throughout Pontus which sets forth the sufferings of Polycarp in these words The Church of God which is at Smyrna to the Church at Philomelium and to all the congregations of holy Catholick Church every where the mercy peace and love of God the Father and of our Lord Jesus Christ be multiplied we have written unto you brethren both concerning others who suffered Martyrdom and also about the blessed Polycarp who by his own Martyrdom sealed up as it were and put an end to the persecution After these words before their relation concerning Polycarp they give an account of the other Martyrs describing their constancy of mind during their torments For those they say who stood round were astonished when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries insomuch that the hidden parts of their bodies and their bowels were visible then laid upon the shells of a sort of Sea-fish and on some very sharp heads of darts and Javelins strewed on the ground and undergoing all sorts of punishments and torments and in fine thrown to the wild beasts to be devoured But most especially they relate that
succession was the thirtieth from the Apostles CHAP. XIII Concerning Rhodon and the dissention of the Marcionites which he has made mention of ABout the same time also Rhodon born in Asia who as himself relates had been instructed at Rome by Tatianus whom we mentioned before wrote many books and together with others ingaged against the Heresie of Marcion Which he relates was in his time divided into several opinions He has recorded the Authours of this dissention and with exquisite diligence confuted the lies invented by every one of them Hear therefore what he has written in these words Wherefore also they disagree amongst themselves because they are assertours of an opinion which is ill put together For Apelles one of their gang who boasts of his age and pretends to lead a more abstemous and strict course of life confesses there is but one principle but says the Oracles of the Prophets proceed from an opposite spirit being induced to believe this by the responses of a Virgin possessed with a devil by name Philumena But others of them in like manner as does Marcion himself the Mariner assert there are two Principles of which number are Potitus and Basilicus and these followers of that Wolfe of Pontus being unable to find out the distinction of things which neither could he doe have given themselves over to rashness and have simply and without any thing of demonstration affirmed there are two Principles Others again differing from these and running themselves into worse assertions suppose there are not onely two but also three natures Of which sort Syneros was the ringleader and first founder as the defenders of his doctrine doe say The same Authour writes that he discours't with Apelles he says thus For the old man Apelles having had a conference with us was convinc't that he maintained many things that were false upon which account he said â—aith should in no wise be too severely inquired into but that every one should persist in what he had believed For he asserted that those who hoped in Christ crucified should be saved provided they be found doing of good works He concluded the question concerning God to be to him as we said before the most obscure thing of all For he affirmed there was but one principle as our religion asserts Then having set forth his whole opinion he subjoyns these words But when I said to him whence have you this demonstration or for what reason can you affirm there is but one principle tell us He answered that the prophecies confuted themselves because they uttered nothing that was true For they disagree and are false and opposite to themselves but how there was but one principle he profes't he knew not but was induced onely to think so After this when I conjured him to speak the truth he swore he spoke what was true to wit that he knew not how there could be one unbegotten God but he believed it I laughed and reprehended him because he stiled himself a Doctour and knew not how to make good what he taught But in the same book which he dedicated to Callistion the said Rhodon doth confess that he himself was instructed at Rome by Tatianus Moreover he says Tatianus compiled a book of Questions wherein Tatianus having promised to explain the dark and obscure passages of the sacred Scriptures this Rhodon professes he would set forth the solutions to his Quâ—stions There is also extant of this Persons a Comment upon the six days Work of the Creation Indeed this Apelles uttered many impious expressions against the Law of Moses in many books speaking irreligiously of the divine Scriptures and using his utmost diligence to confute and as he thought to overthrow them But thus much concerning these things CHAP. XIV Concerning the False Prophets of the Cataphrygians MOreover that adversary of Gods Church who hates goodness and makes mischief his chiefest delight omitting in no wiâ—e any ways or methods of Treachery towards men caused new Heresies again to grow up against the Church the followers whereof crawl'd like venemous Serpents all over Asia and Phrygia and boasted that Montanus was the Paraclete and that the two women Priscilla and Maximilla his companions were his prophetesses CHAP. XV. Concerning the Schism of Blastus raised at Rome OThers also sprang up at Rome whom Florinus degraded from being a Presbyter of the Church headed Blastus was in like manner intangled in the same errour Which two persons drew away many from the Church and inticed them to imbrace their opinion each of them severally endeavouring to introduce innovations against the Truth CHAP. XVI What has been committed to memory concerning Montanus and his False Prophets MOreover That power which is the defender of the Truth raised up Apollinaris Bishop of Hierapolis whom we made mention of before and together with him many others who at that time were eloquent and learned men as it were a strong and inexpugnable defence against the said Heresie of the Cataphrygians By which persons we have a copious subject left us for this our History One of the said persons therefore in the preface to his work against the Cataphrygians does in the first place shew that he assaulted them with unwritten arguments For he begins after this manner Having a sufficient while since been enjoyned by thee Beloved Avirciâ—s Marcellus to write a book against the Heresie of Miltiades till now I have in a manner continued doubtfull and unresolved not that I wanted ability both to confute falsehood and also to give evidence to the truth but I was fearfull and cautious lest to some I should seem by writing to add to or make a further determination about the doctrine of the new covenant of the Gospel to which nothing must be added nor any thing taken away from it by him that resolves to lead a life agreeable to the Gospel it self But being lately at Ancyra a City of Galatia and finding the Church then filled with the noise of this New not as they call it Prophecy but as it shall be demonstrated False Prophecy as well as I was able God assisting me I discourst frequently in the Church many Days both concerning these very things and also about other points proposed by them insomuch that the church did greatly rejoyce and was confirmed in the Truth but the adversaries were at that time confuted and the enemies of God made sorrowfull When therefore the Presbyters of that place requested me to leave some written Record of what had been spoken against those adversaries to the Word of Truth Zoticus Otrenus our fellow Presbyter being then present also I did not indeed doe that but promised that by the assistance of the Lord I would write here and send it quickly and carefully unto them Having said these words and some others after these in the Preface of his book he proceeds and sets forth the Authour of the foresaid Heresie
and praise God These are the words of Dionysius But Xystus succeeds Stephen after he had executed the Episcopal Office two years To him Dionysius wrote a second Epistle concerning Baptism and set forth to him the judgment and opinion of Stephen and the other Bishops Concerning Stephen thus he writes Indeed he before wrote letters concerning Helenus and Firmilianus and all the Bishops of Cilicia Cappadocia and Galatia And moreover concerning all the neighbouring Provinces that he would have no communion with them for this very reason because says he they rebaptize Hereticks And consider the weightiness of the affaire for truly I hear that there have been determinations made in the greatest Synods of Bishops concerning this business that Hereticks which were converted should be first Catechized and then should be washed and cleansed from the filth of their old and unclean leaven And I wrote to him making intercession for all these men And afterwards he says also to our well beloved and fellow-Presbyters Dionysius and Philemon who were formerly of Stephen's Opinion and wrote to me concerning the same things I before wrote in short but now I have written more at large But thus much concerning the said controversie CHAP. VI. Concerning the Heresie of Sabellius AFter this head of discourse he informs him of the Sabellian Hereticks who at that time abounded mightily and thus he writes For concerning the opinion which lately sprung up at Ptolemais a City of Pentapolis which is impious and full of blasphemies against God Almighty Father of our Lord Jesus Christ and contains much infidelity against his onely begotten Son the first begotten of every creature the Word that was conversant amongst men and is full of stupidity and senselessness about the holy Ghost when letters came to me from both parties and brethren to discourse with me I wrote some Epistles according to my ability with Gods assistance explaining those points more at large like an Instructour of which Epistles I have sent you copies CHAP. VII Concerning the most execrable Errour of the Hereticks and concerning the vision sent from God which appeared to Dionysius and the Ecclesiastick Canon he received THE same Dionysius in his third Epistle concerning Baptism written to Philemon Presbyter of the Church of Rome annexeth these words I have read over the books and traditions of the Hereticks defiling my mind for a little while with their most accursed inventions Indeed I received this advantage from them that I can the better confute them in my own thoughts and do grow to a greater detestation of them And when one of my brother Presbyters prohibited me fearing least I should be mixed and disordered with the filth of their wickedness for he said my mind would be defiled and truly I was sensible he said true a vision sent from God corroborated me And a voice came to me which gave me this express command saying Read all things that thou shalt take into thy hands for thou art able to search into and to examine every thing and this was the principal cause of thy becoming a Christian I gladly received the vision as being consonant with the Words of the Apostle who speaketh thus to those who are able Be ye skilful Examiners Afterwards having spoken something concerning all the Heresies he continues saying I received this Rule and Canon from Heraclas our blessed Pope For those who were Converts from Heresies although they were Apostates from the Church or rather not Apostates but seemingly assembled themselves and were privately discovered to frequent any of the Heterodox teachers he excommunicated and would not again admit them into the Church although they intreated him before they had made a publick confession of what they had heard from the â—dverse party And then he again admitted them to communion but thought no second Baptism was requisite for them because they had before received holy Baptism from him Again after a copious discourse upon this question he â—hus concludes This furthermore I understand that the Africans of this Age were not the onely introducers of this custom but this was establisht long before by Bishops who were before our Age in their most populous Assemblies and in the Synods of the Brethren at Iconium and at Synnada and amongst many other persons whose sentiments and determinations I will by no means overthrow nor excite them to contention and strife For it is written thou shall not remove thy neighbour's land-mark which thy fathers have set in thine inheritance His fourth Epistle concerning Baptism is written to Dionysius who was at that time Presbyter of the Church of Rome and a little while after obtained the Bishoprick there From which Epistle we may learn what a learned and admirable man this same Dionysius was by Dionysius Alexandrinus's testimonies of him After other things he writes to him in that Epistle concerning Novatus in these words CHAP. VIII Concerning Novatus's Heresie FOR we may with sufficient reason abominate Novatianus who stirr'd up Schism in the Church and seduced some of the Brethren to blasphemies and impieties and induced most profane Doctrine concerning God and calumniously accused our most gracious Lord Jesus Christ as unmercifull besides all these things he disalloweth of holy Baptism and utterly abolisheth Faith and the Confession of Faith before Baptism and he perfectly banisheth the holy Ghost from them although there were some hope that it still rested in them or would return to them again CHAP. IX Concerning the Baptism of Hereticks that it is impious DIonysius's fifth Epistle was written to Xystus Bishop of Rome In which after much discourse against Hereticks he relates this very accident which happened in his days For truly Brother I want your advice and desire your judgment Such a thing as this coming to my knowledge I fear least I should err in it For one of the congregation of the Brethren who was accounted an antient believer a person who had been a member of the congregation before my ordination yea and as I think before ever blessed Heraclas was constituted Bishop this man I say being present at the Baptism of some who were lately baptized and having heard the Questions and their Answers came to me weeping and lamenting his own case And falling down at my feet he made a confession of and renounced the Baptism which he had received from the Hereticks that it was not of this kind neither had it any likeness at all to this of ours but was full of impieties and blasphemies He also said that he was now most grievously pricked in mind and had not the confidence to lift up his eyes to God having been initiated by such impious words and ceremonies For this reason he prayed that he might partake of the most pure Baptism Adoption and Grace Which thing I durst not perform but told him that the daily communion with the Church he had so long enjoyed was sufficient for
Doctrine should penetrate and infect them What man is he that when he hears these words of Saint John In the beginning was the Word will not condemn those that affirm there was a time when the Word was not Or who is he that when he hears these words of the Gospel The only begotten Son and by him all things were made will not abominate these men that say the Son is one of the Creatures But how can he be one of those things that were made by him Or how can he be termed the Only begotten who according to their sentiments of him is reckon'd amongst all the other creatures How can he be made of nothing whenas the Father himself saith My heart hath indited a good matter and Before the morning I have begotten thee in the womb Or how can he be unlike the Father in Essence whenas he is the perfect Image and the brightness of the Father and whenas he himself testifieth He that hath seen me hath seen the Father Now if the Son be the Word and the Wisedom of the Father How can there be a time when he was not For 't is the same absurdity as if they should say there was a time when God was both without his Word and his Wisedom How can he be mutable and subject to change who says concerning himself I am in the Father and the Father in me and I and the Father are one He spake also by the Prophet Behold me for I am the Lord and am not changed And though some one may say that this was spoken in reference to the Father yet it will be more accommodate to understand it now to be spoken in relation to the Word because although he became man yet was he not changed but as the Apostle says Jesus Christ the same yesterday and to day and for ever But what motive could they have to say that he was made for us whenas Paul saith For him are all things and by him are all things But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father it ought not to be wondred at For having once resolved to fight against Christ they despise even the Words of the Lord himself who says As the Father knoweth me even so know I the Father If therefore the Father knoweth the Son only in part it is manifest that the Son also knoweth the Father in part But if it be impious to assert this and if the Father knoweth the Son perfectly it is perspicuous that as the Father knoweth his own Word so doth the Word know his own Father whose Word he is By asserting of these things and explaining the sacred Scriptures we have frequently confuted them but they like Chamaeleons have again been changed pertinaciously contending to appropriate to themselves this that is written When the impious is arrived at the very extreams of wickedness he despiseth There have indeed been many Heresies before these persons which by their too much audaciousness have fallen into imprudence and folly But these men who by all their discourses attempt nothing less than the subversion of the Divinity of the Word have to the utmost of their power made those preceding Heresies to be accounted just in regard they approach neerer to Antichrist Wherefore they are expelled out of the Church and Anathematized We are really troubled at the destruction of these men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounced it Yet we do not look upon this as so strange a thing For the same thing befell Hymenaeus and Philetus and before them Judas who though he had been our Saviour's Disciple yet was afterwards his betrayer and an Apostate Neither have we continued unadvis'd of these very persons for our Lord hath predicted Take heed that no man deceive you For many shall come in my name saying I am Christ and the time draweth neer and they shall deceive many Go ye not therefore after them And Paul having learned these things from our Saviour wrote thus That in the latter days some shall depart from the sound faith giving heed to seducing spirits and doctrines of devils who detest the truth Since therefore our Lord and Saviour Jesus Christ hath himself commanded this and also by his Apostle hath given us intimation concerning these men we being ear-witnesses of their impiety have deservedly anathematized these men as we said before and openly declar'd them estranged from the Catholick Church and Faith Moreover we have signified thus much to your Piety beloved and dearest Fellow-Ministers that if any of them should have the confidence to come to you you might not entertain them and that you should not be perswaded to believe Eusebius or any one else that shall write to you concerning them For it is our Duty as we are Christians to detest all those that speak or devise any thing against Christ as the Enemies of God and the corrupters of Souls and not to say to such men so much as God speed lest we become partakers of their iniquities as Saint John hath commanded us Salute the Brethren that are with you they that are with us salute you Alexander having Written such Letters as this to all the Bishops in every City the mischief grew worse those to whom the Contents thereof were communicated being hereby inflamed with a pertinacious contention Some were of the same Opinion with and subscrib'd to the Contents of these Letters but others did the contrary But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent because Alexander had in his Letters made a reproachfull mention of him in particular At that time Eusebius was a man of great interest because the Emperour did then keep his Court at Nicomedia for Diocletian had not long before built a Pallace there For this reason therefore many Bishops were very obsequious to Eusebius And he himself wrote frequently sometimes to Alexander advising him to suppress the controversie raised amongst them and to readmit Arius and his Adherents into the Church at other times he wrote to the Bishops of every particular City perswading them that they should not consent to Alexander Hence it came to pass that all places were filled with tumult and disturbances For now a man might have seen not only the Prelates of the Churches in words contending with one another but the populace also divided some inclining to one party some to another And this matter grew to that height of indignity and insolency that the Christian Religion became a Ridicule even in the publick Theaters Those that were at Alexandria did pertinaciously contend about the chiefest points of the Faith they also sent Embassies to the Bishops of every particular Province Likewise those that were of the other party were authours of the like stirs and discords There were mixed amongst the
commendation of Johannes on account of his Letter WHen Paulus Bishop of Emisa was arrived at Alexandria and had made a discourse which is still extant in the Church concerning this matter At which time also Cyrillus having highly commended Johannes's Letter wrote word for word thus Let the heavens rejoyce and the earth be glad For the partition wall is demolished that which caused grief and sadness is ceased and the occasion of all manner of dissention is taken away in regard Christ the Saviour of us all has restored peace to his own Churches and the most Religious Emperours and most dear to God have invited us thereto Who having been the most incomparable Emulators of their Ancestours piety do preserve the true Faith firm and unshaken in their own minds and they take an exquisite care of the Holy Churches to the end they may obtain both a far-spread and immortall Glory and also render their Empire most highly renowned To whom even the Lord of Hosts himself distributes good things with a plentifull hand gives them power to vanquish their adversaries and freely bestows Victory on them For he cannot lie who has said As I live saith the Lord I will glorifie them who Glorifie me When therefore My Lord and most Religious Brother and Fellow-Minister Paulus was come to Alexandria we were filled with joy and that most deservedly in regard so great a person was come to be an Intercessour and was willing to undergo Labours above humane strength that he might vanquish the Envy of the Devil unite divisions and by removing offences on both sides crown both Our and Your Churches with Concord and Peace And after the interposition of some words he Adds Moreover that this dissention of the Church was altogether frivolous and inexcusable we have been now fully satisfied since my Lord the most Religious Bishop Paulus has brought a paper which containes an irreprehensible confession of Faith and has affirmed that it was written by Your Sanctity and by the most Religious Bishops there Now the confession runs thus and 't is inserted in the very same words into this our Epistle But concerning Theotocos and so forth When We had read these Your sacred words and perceived that We Our Selves embraced the same Sentiments For there is one Lord one Faith one Baptism We glorified the Saviour of all men rejoycing mutually because as well your as our Churches do profess a Faith which is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers These things may be known by him who is desirous of having an accurate account of those affairs transacted at that time CHAP. VII What the impious Nestorius writes concerning his own sufferings and how his tongue having at last been eaten out with worms he ended his life at Oasis BUt after what manner Nestorius was banished or what befell him after that or in what manner he departed out of this life and what rewards he received on account of his Blasphemy these particulars have not been related by the Writers of History All which had been forgotten and had been wholly lost and swallowed by length of time nor had been so much as heard of had not I accidentally met with a book of Nestorius's which contains a Narrative of these things This Father of Blasphemy therefore Nestorius who has not raised his building on that foundation which was laid but hath built his house on the sand and therefore it has soon faln down according to our Lord's parable making an Apology which was his desire in defence of his own Blasphemy against those who had accused him because he had introduced some innovation contrary to what was fitting and had not rightly requested that a Synod should be convened at Ephesus amongst other things writes to this effect that he wholly compelled thereto by necessity had betaken himself to the defence of this part in regard the holy Church was divided some affirming that Mary was to be termed Anthropotocos others Theotocos That therefore as he says he might not offend in one of these two viz. least he should either joyn things mortall with those that are immortall or else least by betaking himself to the other side he might be deprived of that other party who defended the term Theotocos he invented the word Christotocos He intimates further that at first the Emperour Theodosius out of that affection he bore towards him confirmed not the sentence of deposition pronounc't against him but afterwards that when some Bishops of both parties had been sent from the City Ephesus to Theodosius and when he also himself requested it he was permitted to return to his own Monastery which is scituate before the Gates of that City now called Theopolis and is not expressly named there by Nestorius But they say it is now termed Euprepius's Monastery which as we assuredly know stands before the City Theopolis distant from thence not more than two furlongs Moreover the same Nestorius says that having resided there during the space of four years he had all imaginable honour conferred upon him and enjoyed all manner of reverence and respect but that afterwards by the Edict of the Emperour Theodosius he was banished into that place called Oäsis But he has concealed that which is the principall thing For during his Residence there he in no wise desisted from his own Blasphemy In so much that Johannes Bishop of Antioch gave the Emperour an account thereof and Nestorius was condemned to perpetuall Banishment He wrote also another Book composed in the manner of a Dialogue to a certain Egyptian as it were concerning his banishment into Oäsis wherein he speaks more at large concerning these things But what punishments he underwent on account of the Blasphemies coyned by him not being able to lie concealed from God's all-seeing eye may be known from other Letters sent by him to the Governour of Thebäis For in those Letters you may find after what manner in regard he had not yet undergone condign punishment the judgment of God seized him and involved him in Captivity a calamity of all afflictions the most miserable But in as much as he was to endure greater punishments he was let go by the Blemmyae amongst whom he had been a Captive And removing from place to place about the utmost borders of Thebäis by the Edicts of Theodosius who had determined that he should return and being dash't against the earth he ended his days agreeable to his own forepast life like a second Arius declaring and foreshewing by his calamitous death what rewards are appointed for those who utter Blasphemy against Christ. For both those persons blasphemed Christ in a like manner Arius by terming him a Creature and Nestorius by thinking him to be a man To whom because he complains that The Acts at Ephesus were not
second with which he was then charged he adds these words The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom apparently manifesting his death by these words This is the meaning of this place which neither the translatours nor I my self at first understood Wherefore in the words of Eusebius it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two distinct words or else the accent must be changed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed in the Maz. M. S. it is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two distinct words Moreover Jerome in his Book De Scriptorib Ecclesiast has quoted this place of Eusebius where he speaks of Paul but he apprehended not Eusebius's meaning as it will be apparent to the Reader Wherefore Sophronius also when he translated this place of Jerome into Greek omitted some words which seemed to hinder the meaning Vales. a The first succession of the Apostles is extended to the times of M. Aurelius Antoninus For in his Reign Polycarp the disciple of John the Apostle was crowned with Martyrdom Hegesippus therefore is rightly said to have lived in the first succession of the Apostles in that he flourished in the Reign of the sons of Antoninus Pius And coming to Rome when Anicetas was Bishop he stayed there to Eleutherus's time In the Alexandrian Chronicle which I would more willingly call the Antiochian Hegesippus is said to have died in the Reign of Commodus He was therefore cotemporary with Ireneus who also was next to the first succession of the Apostles as Eusebius testifies Book 5. chap. 20. Vales. b Scaliger in his Animadvers Eusebian p. 178. has examined this whole passage of Hegesippus's and finds fault with many things in it which are well worth reading See also Dionysius Petavius in Not. ad Heâ—esim 78. Epiphanii P. Halloixius in his Notes on the Life of Hegesippus chap. 3. Vales. c The learned Nich. Fuller Book 3. chap. 1. of his Miscellan has thus corrected this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He was called Saddick and Ozleam which signifies in English a just man and the defence of the people For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies a just man And Ozleam is made up of these two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie the strength or defence of the people the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the sign of the Genitive or Dative case with the Hebrews The original of this appellation is taken from Psalm 28. 9. where we meet with these words in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall give strength to his people Fullers Miscell B. 3. chap. 1. d This place of Hegesippus wherein he says he wrote concerning the seven Heresies we shall meet with in the 4 B. of Eusch Eccles. Hist. where we will speak more concerning them Vales. e By Gate here is meant nothing else but the way of Entrance to Christ which is by Faith in God the Father the Son and the Holy Ghost Agreeable hereto its said Psal. 118. 20. This is the gate of the Lord the righteous shall enter into it Vales. f The Pharisees who were one branch of these Sects believed the Resurrection from the dead Vales. g Petavius does here deservedly reprove Scaliger who had denied that it was lawfull for any Gentile to be present at the Festivals of the Jews For besides that place which Petavius quotes John 12. 20. we are supplied with many testimonies out of Joscphus to evidence this matter Vitellius the President of Syria went up to Jerusalem at the feast of the Passover and was honourably entertained by the Jews as we may read chap. 6. B. 18. of Josephus's Antiq. He writes the same concerning Quadratus the President of Syria B. 20 of his Antiq. Vales. h This word Hosanna is a corruption of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies preserve me or make me safe being the Imperative mood Hiph with the Assix◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from the Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the original Text of Jer. 17. 14. And also see Bishop Pearson on the Creed in his marginal notes pag. 70. Edit Lond. 1669. i These words which Hegesippus says the Jews then uttered ought to be understood of Christ rather than of James For when James was set upon the battlement of the Temple and had declared Jesus to be the Christ and Redeemer of mankind those that embraced the Faith of Christ began to cry out Hosanna to the Son of David that is to Jesus Christ. Vales. k So the 72 Translate Esai 3. v. 10. Their words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Hebrew copy differs much from this Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which our Translation following renders thus in English Say ye to the righteous that it shall be well with him for they shall eat the fruit of their doings Compare the Sept. Translat of Isai. 3. 10. with the Hebrew Text of that place l As if he had said one of the Priests the son of Rechab of the family of the Rechabites which last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are therefore added that Rechab the father of this Priest might be distinguished from other Rechabs For many were called by the same name of Rechab but this man of whom Hegesippus speaks was of the stock of the Rechabites spoken of by the Prophet Jeremy chap. 35. Vales. m Epiphanius in Haresâ— 78 writes that these words were not spoken by the Rechabite Priest but by Simeon the son of Cleopas Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Kings M. S. reads it which Stephens followed in his Edit But our other three M. SS Maz. Med. and Fuk have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and they buried him in that place near the Temple which reading Nicephorus and Rufinus doe confirm Vales. o How can it be that the Grave-stone or Monument of this James should remain after the destruction of the City by the Romans Neither is that very likely which Hegefippus says to wit that James was buried neer the Temple For the Jews used to bury their dead without the City as appears from the Gospel and from the Sepulchre of Helena which before we spoke of at chap. 12 of this Book Rufinus therefore leaves out this whole clause in his Version In the most antient Maz. M. S. I found at the Grave-stone this note written in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is you must know that this Monument was nothing else but a stone not formed into any shape upon which the name of James there buried was cut from whence even to this time the Christians set up stones on their Sepulchres and either write Letters thereon or engrave the sign of the Cross. Vales. p What can be more different yea contrary than this relation of Josephus and that of Hegesippus about James's Martyrdome For Josephus says he was
mistake But from the Acts of the Chalcedon Councill it is easie to confute this Rendition For Thalassius being questioned by the Judges makes this answer only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all power and authority was not in me For although Juvenalis and Thalassius were ordered by the Emperour Theodosius to preside at the second Ephesine Synod together with Dioscorus notwithstanding in reallity all the power was in Dioscorus's hands Further the Judges condemned the Answer of Dioscorus Juvenalis and Thalassius in these words In a matter of â—aith this defence is not to be admitted Vales. h I agree with Christophorson and S r Henry Savill who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sent for mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made a complaint Which fault I found to have been frequently committed in the Manuscript copies Vales. * Or expression i This place must be corrected from the first Action of the Chalcedon Synod pag. 142. Where after the Sentence of condemnation pronounc't by Dioscorus against Flavianus and Eusebius when Flavianus had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I refuse you Hilarius Deacon of the Church of Rome said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is contradicted Which words are written out from the Acts of the second Ephesine Synod Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 't is also written in Nicephorus But in the Acts of the Chalcedon Synod 't is written far otherwise to wit after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in this very hour Dioscours hath deposed in this very hour let him be deposed Which reading I approve of as being the better But as this place of Evagrius is to be corrected from the Acts of the Chalcedon-Councill so on the other hand the Acts of the Chalcedon-Councill are to be amended from our Evagrius For instead of these words which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Lord do Thou revenge him it must in the Chalcedon-Acts be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Flavianus hath been deposed by Dioscorus Holy Lord do Thou revenge him Orthodox Emperour c. as it is in Evagrius and Nicephorus and â—o the old Translatour of the Chalcedon-Councill seems to have read for he renders it thus Sancte domine tu illum vindica Catholice Imperator Tu illum vindica Holy Lord do Thou revenge him Catholick Emperour do you revenge him From which Version we conclude that these words Flavianus hath been deposed by Dioscorus ought necessarily to precede Otherwise whither should these words do Thou revenge him be referred Vales. l Some body may make a query here what Patriarch is to be understood at this place My affirmation is that Anatolius Bishop of Constantinople is meant Further two things are remarkable here The first is that the orientall Bishops wish many years not to their own Patriarch but to another Secondly that they term the Bishop of Constantinople simple and absolutely The Patriarch to wit giving him this honour on account of the prerogative of his See For in the Constantinopolitane Synod the second place was assigned to the See of Constantinople Vales. m From the Actâ— of the Chalcedon-Councill pag. 152. where this Interlocution of the Judges is recorded Instead of Armenia it must be made Ancyra Vales. n Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall from in the First Action of the Chalcedon-Councill pag. 152 it is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie under For 't is referred to what went before to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same punishment and the same herewith is the reading in the fourth chapter of this book where this Interlocution of the Judges occurs entire In the fourth Action of the Chalcedon Synod pag. 217 the reading indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is a word added in the foregoing clause in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjected to the same punishment If we should retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being estranged from which follow would be superfluous Indeed these two last mentioned words are wanting in the Tellerian and Florentine M. SS and in Nicephorus Vales. * Or set forth o In the excellent Florent M. S. these words at Constantinople are wanting nor do they occur in the Acts of the Chalcedon-Councill as may be seen at pag. 152 Edit Bin Vales. p In the third Action of the Chalcedon-Synod only the Bishops met nor were there any of the Secular Judges or Senators present in the Councill For in that Session the Faith was to be treated of which that they should declare and set forth the Bishops had before been invited by the most glorious Judges But the Bishops for a long while refused to do that saying that the Draught of the Nicene Creed was sufficient which had been confirmed by the Constantinopolitane and first Ephesine Synod Nevertheless at length they had yielded to the Judges request and promised they would do it Further where the Faith is treated of the Secular Judges have nothing to do In the Third Action therefore wherein the Faith was to be treated of no Secular Judges were present It is further to be remarked that at this place Evagrius hath omitted the transactions of the Second Action Evagrius therefore seems to have taken the Third Action for the Second Which is confirmed by the Acts of this very Synod pag. 177 where that seems to be the Second Meeting or Action which now is the Third Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Langus and Christophorson have rendred it Boethus as if that were a proper name But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of an Office For the Princeps officii magistri officiorum was so termed who was of the Schole or Body of The Agenteâ— in Rebus as we are informed from the Notitia Imperii Romani Farther this Assistant of the Master of the Offices was by his proper name called Eleusinius as 't is recorded in the Third Action of the Chalcedon Synod Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Acts of the Chalcedon Councill instead of these words 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the old Translatour hath rendred thus Et câ—rta locuti sunt quae in exceptis habeo And they have spoken some words which I have in my Excepta that is in my account taken thereof in writing 'T is certain Himerius was a Notary and a Reader sent by the Councill together with the Bishops to Dioscorus that he might take those things in writing which should be said on both sides for that was the Office of Notaries The Bishops as often as they went to a Synod were wont to carry each his Notary along with them who were to take the matters transacted in the Synod in writing to the end that after the ending of the Synod each Bishop might carry a copy of the Acts into his own Country Further I approve highly of the old Translatour's rendring 〈◊〉
and has affirmed that that is expressly recorded by Athanasius in his book de Synodis But Baronius was imposed upon by the Latine Version which runs thus Tom. 1. pag. 873. quòd si ad hanc rem usus Synodi deâ—ideratur supersunt Acta patrum nam neque in hâc parte negligentes fuere qui Nicaeae convenerunt sed ita accuratè scripscrunt c. But if the use of the Synod be wanting to this matter the Acts of the Fathers are to be had For those convened at Nicaea were not negligent even in this matter but wrote so accurately c. But in the Greek Text there is no mention of Acts for thus it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Writings of the Fathers are to be bad to wit the Creed the Canons and the Synodick Letter There is another passage of Athanasius in his Epistle de Decretis Nicaenae Synodi pag. 250. whence it may be manifestly gathered that there were no Acts written For thus he speaks Quandoquidem tua dilectio ca nosse desiderat quae in Synodo c. In as much as your love desires to know those things which were done in the Synod I have made no delay but have forth with signified to you whatever was done there c. Now if the Acts had been taken in writing by the Notaries Athanasius had done enough had he transmitted those Acts to his friend Vales. a These words must be interpreted favourably For the twentieth year of Constantine's Empire was not yet compleated nay scarce begun For the twentieth year of his Reign began on the eight of the Calends of August when Paulinus and Julianus were Consuls which was the 325 th year of Our Lords Nativity But the Nicene Councill was celebrated on the twentieth of the month May in the same persons Consulate as Socrates writes in the thirteenth chapter of his first book or rather on the 13 th of the Calends of July on the 19 th day of the month Desius which by the Romans is termed June as it occurs in the Acts of the Chalcedon Councill in the Alexandrian Chronicle and in the Collectio Cresconiana Which I think to be truer For if we suppose the Nicene Councill to have been convened on the 20 th day of May too narrow a space of time will be left for the transacting of those affairs which Constantine performed after his Conquest of Licinius Licinius was vanquished in the last Battle at Chalcedon on the year of Christ 324 on the 15 th of the Calends of October as 't is recorded in Idatius's Fasti and in the Alexandrian Chronicle On the day following Licinius who had betaken himself to Nicomedia surrendred himself to Constantine the Victour After this Constantine made his Entry into Nicomedia whilst he made his residence in that City and hastned to take his progress into the Eastern parts he received the news concerning the dissention of the Alexandrian Church and all Egypt on account of the Opinion of Arius and the disturbances of the Mâ—letians as he himself writes in his Letter to Alexander and Arius And in the first place he sent Hosius with his Letters to Alexandria who by his authority might compose the Tumulâ—s theâ—e But after Hosius had staid some time at Alexandria he returned to Constantinoâ—â—e without having effected any thing All which businesses could not any wise have been done within less time than three months Further when Constantine saw the mischief increase daily he resolved upon convening a Generall Councill of Bishops that thereby he might restore Peace to the Church In order thereto he dispatch't away the Veredarii Couriers and Agentes in Rebus Messengers of the Emperour thorowout all the Provinces who might call together the Bishops to Nicaea of Bythinia Let us suppose therefore that the Veredarii had brought the Emperour's Letters to each of the Bishops in the month March 't is scarce credible that the Bishops could come into Bythinia from the most distant Countries as well of the East as West before the month July especially in regard they were conveyed thither by Land not by Sea as Eusebius tells us chap. 6. The Greeks do usually term the seventh Sunday after Easter that namely which immediately precedes Whitsontide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sunday of the holy Fathers or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 318 holy Divines which were at Nicaea as we are informed fâ—om The Typick of the Monastery of Saint Saba Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same manner he joyns them both together a little above where he speaks of Constantine's entrance into the Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Hastati or the Protectors who carried Spears Themistius in his Oration to the Emperour Jovian writes that he went an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spear-Carrier against the Persian that is a Protector Domesticus as we understand from Amm. Marcellinus The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Scutati Shield-Bearers to wit Souldiers who were under the Command of the Magister Militum praesentalis or Master of the Milice who lived at Court or in the presence of the Prince Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with the Emperour as Christophorson seems to have read and so 't is plainly written in the Fuketian Copy Theodoret confirms our Emendation book 1. chap. 11. in these words which do wonderfully explain this passage of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having ordered many Stibadia to be made ready He feasted them all in one and the same place the more honourable of them he took to his own Table but distributed the rest upon other Stibadia A better Scolion could not have been placed at Eusebius's words Those which Euscbius had termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so 't is to be read from the King 's and the Fuketian Copy Theodoret calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Stibadia or Accubita Nicephorus's Translatour renders it toros which is ill done Nor has Theodoret's Translatour done better in translating it Sâ—des Seats Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed lying on the ground an Accubitum The words of Juvenal's Scholiast at the fifth Satyr are these apud veteres Accubitorum usus non erat sed in Lectulis Discumbentes manducabant amongst the Ancients there was no use of the Accubita but they lay down upon little Beds and eat Vales. * That was heretofore the usual posture at Feasts d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on both sides Than which Emendation nothing is more certain Eusebius says that the Stibadia were placed on both sides of the Imperial Hall whereon the Bishops might lie down but that the Emperour's Stibadium was in the midst whereon he lay down together with the more honourable Bishops After the same manner in the Nicâ—ne Synod the Seats whereon the Bishops sate were placed on both sides but
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
Saint Paul wherein Christ is termed the Brightness of the Glory of God the Father See Hebr. 1. 3. In the Fuk. and Savil. Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy at the margin the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written which is an explanation of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The emendation therefore of Scaliger and the the rest is needless who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther this story of Constantine's is taken out of the Apocryphal Books wherein 't was related that the Holy Ghost under the shape of a Dove descended into the Bosom of Mary according a◠the Angel had foretold to her And perhaps these things were related in this manner in the Gospel of the Hebrews But Christophorson supposes that Dove to be meant here which Noah heretofore sent out of the Ark and that that Dove was a figure of the Holy Spirit which was afterwards to come upon the Virgin Mary But I would rather read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bright Dove c. Thus the sense is plain and elegant Vales. * Or untouch't w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word as plac't in the Greek Text I have set a point from the authority of the Kings Copy which Christophorson having not perceived corrupted the meaning of this whole place by adding some words For thus he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Fuketian Copy does plainly confirm this reading and punctation of Christophorson save that it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is also in Turnebus's Book Vales. * Or Agreeable †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders thus Mira denique celeritas in hominum precibus audiendis Lastly a wonderfull swiftness in hearing mens prayers x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers make two sorts of Virtues the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practical which Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civil the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative which leade our minds to the contemplation of God Whence some of Pythagoras's disciples were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Old Author concerning the Life of Pythagoras in Photius's Bibliotheca chapt 259 informs us Farther in the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same also is the reading in the Books of Turnebus and S r Henry Savil. But I agree with S t Henry who after he had written this reading at the margin of his own Book blotted it out again having added this note Lectio vulgata retineri potest paucis immutatis the common reading may be retained a small alteration being made Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of soundness Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blindness Presently from the Kings Copy I have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of a faintness and weakness of body And so it is in S r Henry Savil's Copy A little before I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. In Robert Stephen's instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or In small c. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to have given c. In the Kings Sheets and in S r Henry Savil's Book the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Fuketian Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Disordered confusion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson does here understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common Which though I condemn not yet it does not seem necessary In the Fuketian Copy this place is thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Expectation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word in the Greek something seems to be wanting Nor can it be made sense unless you add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which writing I have followed in my Version Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would contemplate their own power I doubt not but it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own power Which is plainly evidenced from the following words For Constantine gives the reason why Christ who had come to cure the Diseases and Vices of men and to bring news of a blessed and happy life in heaven would perform so many Miracles on earth by restoring eyes to the blind health to the sick life to the dead This therefore he says he did in favour of those whose understandings are more slow and heavy that they might not doubt of his virtue and power in regard they saw him perform so many Miracles These are they whom a little after he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill men Vales. * Or Stick to d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have as I think restored this place very happily although Scaliger Bongarsius and others whose amendments occur at the margin of the Geneva-Edition saw nothing in it But I have restored this place to its former Lustre and have in a manner made no alteration at all thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly There is nothing more certain than this reading Indeed the Fuketian Copy agrees with the reading of Scaliger and Bongarsius But I have found from many places that the authority of this Copy is sometimes weak Which thing is evident enough even from this one place Vales. †Or Flew away to c. * Or Blotted out the Sun e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. * Or Daunce f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no need of the Emendation of the Learned who make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be used adverbially instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuk. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Own a From these words the twelfth chapter is to be begun Concerning those who knew not this Mystery c. For hitherto Constantine has treated about the Coming of Our Lord and on what account Christ descended to the Earth But now he treats of those persons who have been ignorant of this Mystery Vales. * Or Sobriety of the mind is spoyled and defac't b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides c. For Constantine brings two reasons why the Heathens embraced not the preaching of Christ. Vales. †Pattern or Sample c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is an elegant Greek-phrase this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken concerning those who frame their lives in order to the imitation of every thing that is best For they who have a mind to make a great progress in Virtue ought to set some person before
THE HISTORY OF THE CHURCH From Our LORD's Incarnation to the Twelfth Year of the Emperour MAURICIUS TIBERIUS or the Year of CHRIST 594. As it was written in Greek by EUSEBIUS PAMPHILUS Bishop of Caesarea in Palestine SOCRATES SCHOLASTICUS Native of Constantinople and EVAGRIUS SCHOLASTICUS born at Epiphania in Syria Secunda 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 EUSEBIUS 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 Authours 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Eccles. Histor. Lib. 1. Cap. 18. HINC LUCEM ET POCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University For Han. Sawbridge at the Sign of the Bible on Ludgate Hill London 1683. The Publisher of this ENGLISH Translation to the READER VALESIUS has spoken so fully and satisfactorily concerning what He has done in His Edition of these following Ecclesiastick Historians as to His Amendments of the Greek Text as to His Latine Version of them and as to His Explanation of the obscurer passages that occur in them and besides has added such compleat Accounts concerning the Lives and Histories of these Authours all which particulars because they were judged necessary to be made known to the English Reader are done into His own language and prefixed before each Writer whom they concern that 't is needless to give the Reader any farther trouble here than barely to acquaint Him for what reason this English-Translation was at first attempted and by what Helps and Assistances this attempt has at length been finished It can't be supposed a thing unknown to any person though He may have been but meanly conversant amongst Books that this is not the first time wherein these Church-Historians have appeared in English For 't is now almost a Compleat Century since Meredith Hanmer Doctour of Divinity first published His Translation of them all excepting onely Eusebius's Four Books concerning the Life of the Emperour Constantine and the Two Orations subjoyned thereto which by a Dedication to S r John Lambe Knight Doctour of Laws and Dean of the Arches of Canterbury seem to have been made English several years after Doctour Hanmer's death by one M r Wye Saltonstall After Four Editions of Doctour Hanmer's Translation a fifth whereto was added M r Saltonstall's Version of the Life of Constantine and the Two Orations was published in the Year 1650. Which Impression being sold off and the Book become Scarce the person whose propriety D r Hanmer's Translation was some few years since resolved to reprint it This resolution He communicated to some friends whom He knew to be able Advisers and Directers in an affair of that Nature From them He received answer to this effect that in Doctour Hanmer's Translation they saw many things that wanted Correction which they supposed were not so much to be attributed to the Doctour as to the imperfection and mistakes of the Greek Text and those Latine Translatours which the Doctour had made use of that now there was a fair way opened whereby the errours in the Doctour's Translation might be Corrected in regard the Original Text of these Historians after it had been compared with several Ancient Manuscripts of the best Note whereby the imperfections in it were supplied and the faults committed in other Editions amended was together with an excellent Latine Version thereof published at Paris by Henricus Valesius a person of such eminent Learning that by the unanimous consent of the Arch-Bishops and Bishops of the Gallican Church He had been pitcht upon and employed as the fittest man to undertake a work of this Nature and therefore their advise was that the Doctour's Translation should be compared with that Edition of these Historians which Valesius had published and that whereever it differed it should be made to agree with the Greek Text thereof After receipt of this advise 't was resolved it should be followed And accordingly a Reverend and Learned Divine was prevailed with to undertake this Work Who after He had done some few Chapters onely of the First Book of Eusebius's History for reasons best known to Himself desisted But by this Tryal of His it plainly appeared that besides its being an invidious attempt to go about to interpolate what another person had long since put his last hand to it was a work of far greater labour to bring Doctor Hanmer's Translation to an agreement with the Greek Text of Valesius's Edition than to make a New One. On which account this latter was resolv'd upon and by Divine assistance being now finished is here presented to the Reader 's view The Reader having been acquainted with the Reason why this New Translation was at first attempted 't is fit He should know farther by what Helps and Assistances this attempt has at length been finished This Version as has been intimated was taken immediately from the Greek according to that Edition which Henricus Valesius set forth at Paris whence this advantage will accrue that whatever errours are found in it will be errours but of one descent Besides Valesius's Edition That which Robert Stephens Printed at Paris in the year 1544 was likewise all along consulted Nor were the Latine Translatours of these Historians refused or neglected namely these four Musculus's Version Dedicated to Edward the Sixth King of England and Printed at Basil in the year 1549 the Translation of John Christophorson heretofore Master of Trinity Colledge in Cambridge afterwards Bishop of Chichester Printed at Coloigne in the year 1570 John Curterius's Version or rather his Emendation of Christophorson's Printed at Paris in the year 1571 and lastly Grinaeus's Translation set forth at Basil in the year 1591. All which Versions were all along inspected and in all places that required it their Disagreements or Consents are as the Reader will find taken notice of unless the Learned Valesius's diligence had made those Remarks needless As for the Notes they are in a manner all Valesius's nor is any Remark of his left untranslated though perhaps some times made shorter that was judg'd of use to an English Reader and becoming an English Translation If the Reader does as now and then He will meet with a Note that has not Valesius's name set at the bottome He may conclude that not to be Valesius's however He generally meets with some intimation or other whereby notice is given him on what authority such a remark is grounded But whereas in Valesius's Edition His Notes on all these Historians are placed together in a Body by themselves at
verses manifesting our Lord and his Passiant The Acrostick is this JESUS CHRIST SON OF GOD SAVIOUR CROSS Page 652 Chap. 19. That this Prophesie concerning our Saviour was not forged by any of the Christians but was written by Sibylla Erythraea whose books Cicero rendred into Latine Verse before the coming of Christ. And that Virgil makes mention of this Sibyll as also of a Virgin delivered of a Child but He sang of this Mystery obscurely out of a fear of those then in power Page 654 Chap. 20. Other Verses of Virgilius Maro's concerning Christ and the interpretation of them in which 't is shown but obscurely as the usage of Poets is that The Mystery is disclosed Page 655 Chap. 21. That 't is impossible for these things to be spoken concerning a meer Man and that unbelievers by reason of their ignorance of the Divine worship know not even whence they have their being Page 657 Chap. 22. The Emperour's Thanksgiving wherein He ascribes his Victories and all his other Blessings to Christ also a Reproof of Maximinus the Tyrant of those times who by the severity of his Persecution had increased the Glory of the Christian Religion Page 658 Chap. 23. Concerning the Polity of the Christians and that the Deity rejoyces in those who lead Virtuous lives and that we ought to expect a Judgement and a Retribution Page 659 Chap. 24. Concerning Decius Valerianus and Aurelianus who ended their lives miserably because of their Persecution of the Church Page 660 Chap. 25. Concerning Diocletian who with infamy resigned the Empire and by reason of his Persecuting the Church was stricken with Thunder ibid. Chap. 26. That God is the cause of the Emperour's Piety and that we ought to seek prosperous events from God and to impute them to him but must ascribe faults to our own sloth and negligence Page 661 Eusebius Pamphilus's Oration in praise of the Emperour Constantine spoken at his Tricennalia is divided into XVIII Chapters without Contents ANcient Writers were wont before their Books to set an Index or Contents of the Chapters to the end the Readers might know at first sight as 't were what was treated of in each Book Now this was usually done by them two ways For they either prefixt the Contents of all the Books together before their whole work as Plinius Secundus has done in his Books of Natural History Or else their usage was to set the Contents of the Chapters before each Book as Our Eusebius has done in His Ecclesiastick History For 't is not to be doubted but Eusebius did Himself make these Contents or Titles of the Chapters and set them before His Books of History as they now occur We may indeed observe that in these Contents Eusebius does always Speak of Himself in the first person For instance after the Contents of the Chapters of the Second Book these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Note that this Book was collected by us out of the Writings of Clemens Tertullian Josephus and Philo. Besides in His Seventh Book these are the Contents of the last Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Concerning those Ecclesiastick persons who were famous in Our Own age c. Whence it may plainly be gathered that Eusebius the Compiler of this History was the Authour of The Contents of the Chapters also Besides Rufinus who rendred the Books of Ecclesiastick History into Latine about Six hundred years after Eusebius's death found the same Contents in His Greek Copy which now occur in Our Copies And this is apparent from Rufinus's Manuscript Copies one of which written out above Seven hundred years since I have in my Custody For in them the Contents of the Chapters are always set before every Book in the same order wherein they are now placed in Our Greek Manuscript Copies And Rufinus calls them Capitula But Cassiodorus in His Preface to the Tripartite History terms them righter Titulos as does likewise S t Cyprian in His Exhortation to Martyrdom written to Fortunatus Compendium feci says He ut propositis titulis quos quis noscere debeat tenere Capitula Dominica Subnecterem Where you see that Tituli are distinguished from Capitula Moreover Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remarks that Tituli differ from Capitula For instance S t Matthew He says contains Sixty eight Tituli but Three hundred fifty five Capitula and so concerning the other Gospels Capitulum is properly a part of a Book which contains the entire Narrative of some one thing But Titulus is an Index set above the Capitulum and sometimes One Titulus or Title contains many Capita or Chapters as may be seen in The Pandects of the Civil Law The same thing was heretofore visible in S t Matthew's Gospel which had more Chapters than Titles as Suidas does attest So also in the other Gospels For that passage which occurs in Suidas namely that S t Mark had fourty eight Tituli and but thirty six Capita is faulty and instead of thirty six it must be mended thus two hundred thirty three as may be plainly gathered from The Canons of the Gospels which Our Eusebius composed But sometimes each Titulus does answer each Capitulum as t is in these Books of Ecclesiastick History And in the Mazarine and Medicaean Copies The Titali or Contents of each Book are prefixed together with the Numeral Notes or Figures But in The Fuketian Manuscript after the Titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added together with the Numeral Note But this term never occurs in those Excellent Copies which I have mentioned Yea instead thereof I found the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in the Beginning of the Fourth Book over the very Contents of the Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Contents of the Fourth Book Vales. THE ECCLESIASTICAL HISTORY OF Eusebius Pamphilus IN TEN BOOKS Made English from that Edition set forth by VALESIUS and Printed at PARIS in the Year 1659. Together with VALESIUS's Annotations on the said Historian which are done into ENGLISH and set at their proper places in the Margin Hereto also is annexed an account of the Life and Writings of the foresaid Historian Collected by VALESIUS and Rendred into ENGLISH HINC LUCEM ET PUCULA SACRA CAMBRIDGE Printed by John Hayes Printer to the University 1683. VALESIUS'S PREFACE To HIS EDITION of EUSEBIUS'S HISTORY HAving performed the Office of a Solemn Dedication 't is now time Most Illustrious Prelates That I should give You a particular Account of my Work For whereas this Labour was undertaken by me on Your account chiefly and by Your Command I do both wish and also hope that before all others You will be the Readers and Judges of my Work There are three things therefore which I have endeavoured to perform in this Edition The first is an Amendment of the Greek Text The second a Latine Version of it The third
is the Glory of Good Servants to speak truth concerning the Lord and 't is the honour of those Fathers who have taught well if their Doctrines be repeated And again in the same Book pag. 37. Haec audiebamus semper a beato illo viro c. These words we always heard from that Blessed man For they were often spoken in this manner by him although some suspected that he uttered these words with his mouth but that in his heart he thought otherwise And indeed I remember with you that I have heard from him that he hath satisfied us with an holy oath that there was not one thing in his tongue and another in his heart And a little after Sed 〈◊〉 quidem paucis c. But now Let thus much be said by us in short in memory and honour of that Our Father so Good so Laborious and every where vigilant for the Churches For we have not made mention of his Stock nor of his Education or Learning or of the rest of his Life and Resolution Which passages in Eusebius that I may not defraud any one of his commendation were shown me by the Most Learned Franciscus Ogerius Now from what I have said it may be evidently enough gathered that Eusebius was joyned to Pamphilus by no Tye of kindred but by the Bond of friendship onely 'T is certain Euseb us although he names Pamphilus in so many places and boasts so highly of his friendship yet never terms him his Kinsman or Relation Tea from Eusebius ' s own Testimony 't is plainly made out that Pamphilus the Martyr was not Eusebius ' s Kinsman For in the close of his Seventh Book of Ecclesiastick History where he makes mention of Agapius Bishop of the Church of Caesarea his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this man's time we knew Pamphilus a most eloquent man and a true Philosopher in the practises of his Life honoured with a Presbytership of that Church Whereas therefore Eusebius himself does attest that Pamphilus was first known by him then it is sufficiently apparent that they were not joyned together by any kindred or affinity In these times hapned that most severe Persecution of the Christians which being first begun by Diocletian was by the following Emperours continued to the tenth year In the time of this Persecution Eusebius in regard he was then a Presbyter of the Church of Caesarea resided almost constantly in that City and by continual Exhortations instructed many persons in order to Martyrdom Amongst whom was Apphianus a noble Youth whose illustrious Combat Our Eusebius does relate in his Book concerning the Martyrs of Palestine In the same Persecution Pamphilus was taken and cast into Prison where he spent two whole years in Bonds During which time Eusebius in no wise deserted his Friend and Companion but visited him continually and in the Prison wrote together with him Five Books in defence of Origen the Sixth and last Book of that Work he at length finished after Pamphilus was dead That whole work was by Eusebius and Pamphilus dedicated to the Confessours living in the Mines of Palestine as Photius relates in his Bibliotheca Chapter 118. In the time of the same Persecution on account of some urgent Business of the Church as 't is probable Eusebius went to Tyre During his residence in that City he attests Book 8. Chap 7. that he himself was eye-witness of the Glorious Combats of five Egyptian Martyrs And in the Ninth Chapter of the same Book he writes that he came into Egypt and Thebais whilst the fury of the Persecution as yet rag'd and that there he beheld with his own eyes the admirable constancy of many Martyrs of both Sexes There are those who relate that Eusebius in this Persecution to free himself from the Troubles of a Prison sacrificed to Idols and that that was objected against him by the Egyptian Bishops and Confessours in the Synod at Tyre as we will hereafter relate But I doubt not but this is false and a caluâ—â—y forged by the Enemies of Eusebius For had so great a Crime been really committed by Eusebius how could he have been afterwards made Bishop of the Church of Caesarea How is it likely that he should have been invited by the Antiochians to undertake the Episcopate of that City And yet Cardinal Baronius has catcht up that as certain and undoubted which was objected against Eusebius by the way of contention and wrangling by his Enemies nor was ever confirm'd by any one's Testimony At the same time a Book was written by Eusebius against Hierocles The occasion of writing it was given by Hierocles of Nicomedia who about the beginning of this Persecution when the Churches of the Christians were every where demolished insulting as 't were over the disquieted Religion in the City Nicomedia published two Books against the faith of Christ which he entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Books amongst other things he asserted this that Apollonius Tyaneus performed far more and greater Miracles than Christ as Lactantius does attest in his Seventh Book But Eusebius contemning the Man rested satisfied in confuting him in a very short Book Agapius Bishop of Caesarea being dead during this interval and the Persecution being now abated and peace restored to the Church by the general consent of all persons Eusebius is put into his place Others make Agricola who was present at and subscribed to the Synod of Ancyra on the year of Christ 314 Successour to Agapius So Baronius in his Annals at the year of Christ 314 and Blondellus in his Apology pro sententiá B. Hieronymi Chap. 19. Where he writes that Eusebius undertook the Administration of the Church of Caesarea after Agricola ' s death about the year of Christ 315. But those Subscriptions of the Bishops which are extant in the Latine Collections of the Canons in my judgment seem to have little of certainty and validity in them For they occur not either in the Greek Copies or in the Latine Version of Dionysius Exiguus Besides Eusebius reckoning up in the Seventh Book of his Ecclesiastick History the Bishops of the chief Sees under whom the Persecution began and rag'd ends in Agapius Bishop of Caesarea who says he took a great deal of pains in that Persecution for the good of his own Church He therefore must of necessity have sate Bishop untill the end of the Persecution But Eusebius was made Bishop immediately after the Persecution was ended For when Paulinus Bishop of Tyre dedicated a Cathedral sometime after Peace and repose was restored to the Church He together with other Bishops was invited by Paulinus to its Dedication and made a most Elegâ—nt Oration before him as we are informed from the Tenth Book of his Ecclesiastick History Now this hapned before Licinius rebell'd against Constantine which fell out on the year of Our Lord 315. About these times Eusebius wrote those famous Books concerning Evangelick
which he was upon to the Studious in sacred matters About the same time Eusebius comprized a Description of the Jerusalem-Church and of the sacred Gifts which had been consecrated there in a small Book and Dedicated it to the Emperour Constantine Which Book together with his Tricennalian Oration he had plac'd at the close of his Books concerning the Life of Constantine But this Book is not now extant At the same time also Five Books were written by Eusebius against Marcellus the last three whereof De Ecclesiasticâ Theologiâ he Dedicated to Flaccillus Bishop of Antioch Now Flaccillus entred upon that Bishoprick a little before the Synod of Tyre which was conven'd in the Consulate of Constantius and Albinus on the year of Our Lord's Nativity 335. 'T is certain Eusebius in his First Book against Marcellus De Ecclesiasticâ Theologiâ Chap. 14 writes in express words that Marcellus had been deservedly condemned by the Church Now Marcellus was first condemned in the Constantinopolitan Synod by those very Bishops who had consecrated Constantine ' s Church at Jerusalem that is on the year of Christ 335 or else 336 as Baronius will have it Indeed Socrates acknowledges but Three Books of Eusebius ' s against Marcellus those namely which are entituled De Ecclesiasticâ Theologiâ whereas nevertheless the whole Work against Marcellus was by Eusebius comprized in Five Books Farther of all Eusebius's Books the last seem to be those Four concerning the Life of Constantine For they were written after the death of that Emperour whom Eusebius did not long survive For he dyed about the beginning of Constantius Augustus ' s Reign a little before the death of Constantine Junior which hapned when Acindynus and Proculus were Consuls on the year of Christ 340 as may be gathered from Socrates's Second Book Now what Scaliger says in his Animadversions upon Eusebius pag. 250 of the last Edition that Eusebius's Books against Prophyrius were written under Constantius Son to Constantine the Great can't so easily be admitted of by us in regard 't is confirmed by the Testimony of no ancient Writer But what the same Scaliger adds in that very place that the three last Books of The Evangelick Demonstration the eighteenth namely ninteenth and twentieth were written by Eusebius against Prophyrius therein he does manifestly blunder Saint Jerome writes indeed that Eusebius answered Porphyrius in three Volumes that is in the eighteenth nineteenth and twentieth who in the twelfth and thirteenth of those Books which he published against the Christians had attempted to confute the Book of the Prophet Daniel But Saint Jerome does not mean Eusebius's Books concerning Evangelick Demonstration as Scaliger thought but the Books he wrote against Porphyrius which had this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books of Confutation and Apology as may be gathered from Photius's Bibliotheca Farther I am of Opinion that these Books were written by Eusebius after his Ecclesiastick History And this I conjecture from hence because Our Eusebius in the Sixth Book of his Ecclesiastick History where he produces a famous passage out of Porphyrius's Third Book against the Christians makes no mention of those Books wherein he had answered Porphyrius whenas nevertheless he is wont to be a diligent Quoter of his own works and does frequently referre the Studious to the reading of them But because a fit opportunity presents it self I have a mind to make some few Remarks here concerning his Books of Ecclesiastick History For on their account chiefly all this Labour hath been undertaken by us Indeed much hath been written by Our Eusebius for the profit and advantage of the Catholick Church and in confirmation of the truth of the Christian faith partly against the Jews and partly against the Heathens Nevertheless amongst all his Books his Ecclesiastick History does deservedly bear away the Bell. For before Eusebius many persons had written Books in defence of the Christian Faith and by most cogent Reasons had confuted the Jews Contumacy and the Errour of the Heathens But there was no person before Eusebius who would deliver to posterity an History of Ecclesiastick Affairs On which account Our Eusebius is the more to be commended who was both the first that found out this Subject and also after he had attempted it left it entire and perfect in every respect 'T is certain although many have been found after him who incited by his example have undertaken to commit to writing Ecclesiastick matters yet they have all begun their History from those times wherein Our Eusebius had closed his Work but the History of the foregoing times which he had set forth in Ten Books they have left to him entire and untoucht Wherefore should any one have a mind to term him the Father and Founder of Ecclesiastick History truly that person would seem to give him this surname not absurdly nor without cause Now what way Eusebius applied himself to this Subject 't is not hard to conjecture For whereas in the last part of his Chronical Canons he had accurately noted the Time of Our Lords Coming and of his passion the names also of the Bishops who had sate in the four chief Churches and of the famous men who had flourished in the Church and lastly in their own time and order had digested the Heresies and Persecutions wherewith the Church had been disquieted He was led by the hand as 't were by little and little to the writing an Ecclesiastick History that he might handle those matters more largely and copiously in his Ecclesiastick History which in his Chronical Canons he had comprized in a Summary as ' t were Indeed he himself in the Preface to his Ecclesiastick History does plainly shew that which I have said Where also he requests that Pardon may be granted him by candid Readers if peradventure he shall not so largely and copiously pursue and finish this Subject for he says that he was the first person who applied himself to this sort of writing and first began to walk in a way which had not before been worn by any one's footsteps But this may seem to some persons not so much an excuse and desire of Pardon as an endeavour to procure praise and glory Farther notwithstanding it appears evident from Eusebius ' s own Testimony that he wrote his Ecclesiastick History after his Chronological Canons yet 't is strange that Both those Works proceed to one and the same Limit namely to Constantine's twentieth year which was the year of Christ 325. That moreover may deservedly be wondred at that although the Nicene Synod was celebrated on Constantine's Vicennalia yet no mention is made of it either in his Chronicon or Ecclesiastick History For whereas in his Latine Chronicon at the Fifteenth year of Constantine these words occur Alexandrinae Ecclesiae 19. ordinatur Episcopus Alexander c Alexander is ordained the nineteenth Bishop of the Alexandrian Church by whom Arius the Presbyter being ejected out of that
who was in the beginning with the Father who but the Father alone can clearly and perfectly comprehend Him who is before every creature and workmanship whether visible or invisible the first and onely begotten Son of God chief Captain of the rational and immortal Host in heaven the Angel of the great Counsel the finisher of the secret Will of the Father maker and worker of all things together with the Father who after the Father is Cause and Authour of all things the true and onely begotten Son of God Lord God and King of all Creatures receiving Dominion and Rule from the Father together with Divinity Power and Honour For according to the Mystical and Divine expressions of the Scriptures concerning him In the beginning was the Word and the Word was with God and the Word was God All things were made by him and without him nothing was made that was made And the same great Moses who is the most ancient of all the Prophets when he describes by inspiration of the holy Spâ—rit the Creation and disposition of the Universe doth shew to wit that God the framer of the World and Architect of All granted to Christ himself and to none other that is to his Divine and onely begotten Word the making of inferiour Creatures and that he conferred with him about the Creation of Man for God said saith he Let us make Man after our own Image and likeness And with this saying agreeth another Prophet thus speaking of God in Hymnes He spake and they were Made He commanded and they were Created He introduceth the Father and Maker commanding as Universal Lord with his Royal beck but the Word of God next to him not different from him who is Preached by us in all things ministring to his Fathers commands Therefore from the first original of Mankind all who are said to have been eminent for righteousness and the virtues of Religion both about the time of Moses that great worshipper and before him especially Abraham and his sons and as many as in the times following were accounted just and the Prophets also who contemplated with the pure eyes of the mind have acknowledged him and have attributed to him as to the Son of God due honour And he being in no wise slothfull about his Fathers worship was appointed a master to teach all men the knowledge of his Father The Lord God therefore appeared in the likeness of man unto Abraham as he sat at the Oak of Mamre but he forthwith falling down upon his face although with the outward eye he beheld but man worshipped him as God and made supplication to him as Lord. And that he was not ignorant who he was he professeth when he uttereth these words O Lord which judgest the whole earth wilt not thou judge rightly For if it be contrary to reason that either the unbegotten and immutable person or nature of God Almighty should transform himself into the likeness of man and so by an appearance in a bodily shape deceive the eyes of the beholders or that the Scripture should feign such things falsly then that God and Lord who judgeth the whole earth and executeth judgment appearing in the shape of man who else can he be called for it is not lawfull to say it of the first Authour of all things but onely his preexistent Word Of whom also it is said in the Psalms He sent forth his Word and healed them and delivered them from their destructions The same Moses plainly calleth Lord next after the Father saying The Lord rained brimstone and fire from the Lord out of Heaven upon Sodom and Gomorrah The same doth the Divine Scripture call God appearing again unto Jacob in the figure of a Man and saying unto Jacob Thy name shall be no more called Jacob but Israel shall be thy name because thou hast prevailed with God At which time Jacob named that place the Vision of God saying For I have seen God face to face and my life is preserved Moreover neither is it lawful once to surmise that the apparitions of God in the Scripture may be attributed to the inferiour Angels and Ministers of God for neither doth the Scripture if at any time any of them appeared unto men conceal the same expressly saying not that God or the Lord but that Angels spake which may easily be confirmed by innumerable testimonies This same also doth Jesus the successour of Moses term chief Captain of the great power of the Lord as Prince of Celestial Angels and Arch-Angels and all supernatural powers and as being the power and wisdom of the Father and to whom the second place in the rule and government of all things is committed when as he beheld him in no other form or figure then of Man For thus it is written And it hapned when Joshua was in Jericho he lifted up his eyes and behold a man standing over against him having a naked sword in his hand And Joshua coming unto him said art thou on our side or on our Adversaries And he said unto him As chief Captain of the Host of the Lord I am now come hither And Joshua fell on his face to the earth and said unto him Lord what commandest thou thy servant And the Captain of the Lords Host said unto Joshua Loose thy shooâ— from off thy foot for the place where thou standest is an holy place By these very words thou mayst by an attentive consideration perceive that this person did not differ from him who delivered his Oracles to Moses For of him also the Scripture speaketh the same words When the Lord saw that he came for to see God called to him out of the midst of the bush and said Moses Moses and he answered what is it And he said come not nigh hither put thy shooes off thy feet for the place where thou standest is holy ground And he said unto him I am the God of thy fathers The God of Abraham the God of Isaac and the God of Jacob Now that there is a certain Essence living and subsisting before the foundations of the world were laid which ministred unto the Father and the God of all at the Creation of all Creatures termed The Word and the Wisdom of God beside the before produced demonstrations Wisedom her self in her proper person by Solomon plainly speaking and delivering her Mysteries after this manner is to be heard I Wisedome have fixed a Tabernacle Councel Knowledge and Understanding I have by calling allured unto me Through me Kings doe reign and Princes decree justice Through me Princes bear Rule on earth To this she addeth The Lord himself fashioned me the beginning of his ways for the accomplishing of his Works I have been ordained before the foundations of the World were laid and from the beginning Or ever the earth was made before the well-springs flowed out before the foundations of the
Name of Christ to be most especially Venerable and Glorious when he delivered Types and Symbols of heavenly things and mystical forms agreeable to the Divine Oracle that said to him See thou doe all things after the fashion that was shewed thee in the mount the Man whom he entitled as much as he lawfully might the High-Priest of God the same he stiled Christ and thus to the dignity of High-Priesthood which excelled in his judgment all other prerogatives among men he for honour and glory put-to the Name of Christ. So then he deemed Christ to be a certain Divine thing The same Moses also when being inspired by the Holy Ghost he had well foreseen the Name of Jesus judged again the same worthy of singular prerogative For this Name of Jesus which before Moses his time had never been named among men Moses gave to him first and to him alone whom he knew very well by type again and figurative sign was to receive the Universal principality after his death His Successour therefore before that time not called Jesus but by another Name to wit Ause which his Parents had given him he called Jesus giving him this appellation as a singular Title of Honour far passing all Royal Diadems because that same Jesus the Son of Nave bore the figure of our Saviour who alone after Moses and the accomplishment of the figurative service delivered by him was to succeed in the Government of the true and most pure Religion Thus to two men who surpassed all people of that Age in virtue and glory one being then High-priest the other to be chief Ruler after him Moses gave the Name of our Saviour Jesus Christ as an Ensign of the greatest Honour The Prophets also who came after Prophesied plainly of Christ by Name foretelling long before-hand the treacherous practice of the Jewish people against him and the calling of the Gentiles by him Both Jeremie saying thus The Spirit before our face Christ our Lord is taken in their nets of whom we spake under the shadow of his wings we shall be preserved alive among the Heathen and David also being very much perplexed speaking thus Why have the Gentiles raged and the people imagined vain things The Kings of the earth stood forth and the Princes assembled together in the same place against the Lord and against his Christ whereunto afterwards he addeth in the person of Christ The Lord said unto me Thou art my son this day have I begotten thee Ask of me and I will give thee the Heathen for thine inheritance and the ends of the earth for thy possession The Name of Christ therefore among the Hebrews hath not onely honoured those that were adorned with the High-priesthood being anointed with figurative and mystical oyl prepared on purpose but Kings also whom Prophets by the Divine appointment anointing made figurative Christs because they bore in themselves a resemblance of the regal and Princely power of the onely and true Christ The Word of God who governeth all things And moreover we have learned that certain of the Prophets also by being anointed have typically become Christs So that all these have a relation unto the true Christ the Divine and Heavenly Word the onely High-Priest of the whole World therefore onely King of all the Creation and the onely chief Prophet of the Father among all the Prophets The proof hereof is demonstrable For none of them that of old were typically anointed whether Priests or Kings or Prophets ever obtained so great a measure of Divine power and virtue as the Saviour and our Lord Jesus the onely and true Christ hath shewed Indeed none of them how famous soever they were among their own followers throughout many Ages by reason of their dignity and honour have caused by their being typically called Christs that such as were conform to them should be named Christians Neither hath the Honour of Adoration been exhibited by their subjects unto any of them neither after the death of any of them have the minds of any been so much affected towards him as to be ready to die for the maintenance of his Honour neither hath there been any so great stir and commotion among all the Nations throughout the whole World for any of them For the power of the figure and shadow was not of such efficacy in them as the presence of the truth exhibited by our Saviour Who though he received not from any the Ensigns and Badges of the High-priesthood nor indeed lineally descended according unto the flesh from the Priestly Race nor was advanced by a Guard of Armed men unto his Kingdom nor was made a Prophet after the manner of the antient Prophets nor obtained any preeminence or prerogative among the Jews yet for all this he was adorned by the Father with all these dignities though not in Types and Symbols yet in very truth And although he obtained all these Titles in another manner then those men did whereof mention hath been made yet hath he been more truly stiled Christ than they all And he as being the onely and true Christ of God hath by that truly venerable and Sacred Name of his filled the whole World with Christians Nor doth he deliver henceforth types and shadows unto his followers but naked virtues and an heavenly life accompanied with the undoubted Doctrine of verity And the oyntment He received was not corporal compounded of spices but Divine by the Holy Ghost and by participation of the unbegotten Deity of the Father The which thing again Esay declareth when as in the person of Christ he breaketh out into these words The Spirit of the Lord is upon me wherefore he hath anointed me to Preach glad tidings unto the poor he hath sent me to cure the contrite in heart to Preach deliverance unto the captives and recovering of sight to the blind And not onely Esay but David also directing his words to his Person saith Thy Throne O God lasteth for ever and ever the Sceptre of thy Kingdom is a right Sceptre Thou hast loved righteousness and hated iniquity Wherefore God even thy God hath anointed thee with the oyl of gladness above thy fellows In which Text the Word of God in the first verse termeth Christ God the second honoureth him with a Royal Sceptre thence descending by degrees after the mention of his Divine and Royal Power in the third place he sheweth him to have been Christ anointed not with oyl of corporeal substance but of Divine that is of Gladness whereby he signifieth his Prerogative and surpassing Excellency above them which with corporeal and typical oyl had of old been anointed And in another place the same David speaketh of him thus saying The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool And Out of my Womb before the Day-star have I begotten thee The Lord sware and will not repent Thou art a Priest
who is over all and worshipped him with virtuous works and not with the ceremonious service of the Law delivered afterwards by Moses Unto him being such a one it was said that In him shall all the Tribes of the earth and all Nations be blessed The very same manner of Religion which Abraham followed is found at this present among Christians alone throughout the world practised by them in works which are far more evident than words What then hindreth but that we may henceforth confess that one and the same way of living and the same kind of Religion is common to us who have our name from Christ with them who of Old sincerely served God and were so dear unto him It plainly appears therefore that that perfect and exact rule of Religion which hath been delivered unto us by the Doctrine of Christ is neither New nor Strange but if we ought to speak the truth the first the onely and the true one And of these matters let thus much suffice CHAP. V. Of the times of our Saviours Manifestation unto Men. BUt after this preparation wherein by way of Preface we have laid down such things as are fit to usher-in the Ecclesiastical History we design it now remaineth that we take the first step as it were of our journey from the appearance of our Saviour in the flesh calling upon God the Father of the Word and upon Jesus Christ himself of whom we Treat our Saviour and Lord the heavenly Word of God that he will be our help and fellow-labourer in the declaration of the Truth It was now therefore the two and fortieth year of the Reign of Augustus and the eight and twentieth year after the subduing of Egypt and the death of Antonius and Cleopatra in whom the Rule of the Ptolomees in Egypt ceased when our Saviour and Lord Jesus Christ at the time of the first Taxing which was when Cyrenius was Governour of Syria was born in Bethlehem of Judea agreeable to the Prophecies that went before of him Which Taxing under Cyrenius Flavius Josephus a most famous Historiographer among the Hebrews maketh mention of adding thereto another History concerning the Sect of the Galileans which sprang up about the same time whereof amongst us also Luke in the Acts of the Apostles maketh mention saying thus After this man rose up one Judas of Galilee in the days of the Taxing and drew away much people after him he also himself perished and all even as many as obeyed him were dispersed The same indeed Josephus before mentioned in his eighteenth Book of Antiquities doth agree in and confirm thus word for word Cyrenius one of the number of the Roman Senatours a man who had born all Offices and by all the degrees of Honour had climbed at length to the Consulship and who was greatly renowned in other respects came with a few men into Syria being sent on purpose by Caesar as Judge of the Nation and to take the Valuation of their Estates And a little after he saith Judas Gaulanites a man of the City named Gamala having taken unto him one Saddochus a Pharisee earnestly sollicited the people to Rebellion Both of them affirming that the Taxing of this Tribute inferred nothing but manifest Servitude and exhorting the whole Nation to maintain their Liberty And in his Second Book of the Wars of the Jews he writeth thus of the same Person At that time a certain Galilean by name Judas stirred up the people of that Region to defection upbraiding them for paying Tribute so tamely to the Romans and having God their Sovereign for suffering mortal men to be their masters So far Josephus CHAP. VI. That in his time according to the Predictions of the Prophets the Princes of the Jewish Nation who before by succession had held the Principality surceased and that Herod the First of the Aliens became their King NOw at that time when Herod the First of them who by descent was a Forreigner had obtained the Rule over the Jewish Nation the Prophecy written by Moses was fulfilled which said There shall not want a Prince in Juda neither a Leader fail of his Loyns untill he come for whom it is reserved Whom he declares to be the expectation of the Gentiles Indeed the things of that Prophesie hung unaccomplished all the time that it was lawful for the Jews to live under Princes of their own Nation who taking their beginning as high as Moses himself continued down their Reign even to the Empire of Augustus under whom Herod the First Forreigner had the Government of the Jews granted him by the Romans who as Josephus declares was by his fathers side an Idumaean by his mothers an Arabian But as Affricanus one not of the vulgar sort of Writers says they who have been more accurate about his pedegree say he was the son of Antipater who was the son of one Herod an Ascalonite who was one of the servants which Ministred in the Temple of Apollo This Antipater being taken by Idumaean theeves while he was yet a child remained a long time among them because his father being one of a mean Estate was not able to redeem him And being brought up after their manner of breeding became at length very familiarly acquainted with Hyrcanus the High-priest of the Jews This very mans son was that Herod who lived in the time of our Saviour When therefore the principality of the Jews was come into the hands of this Alien then was the expectation of the Gentiles even at the doors according unto that Prophesie For then the Line of their Native Princes and Governours was broken off which had been drawn down by a continued Succession from Moses himself untill that time For before they were taken Captives and carried into Babylon Kings reigned over them beginning from Saul who was the first and from David Before their Kings Princes bore Rule over them whom they called Judges beginning their Government after Moses and his Successour Jesus After their return from Babylon there ceased not amongst them a form of Government an Aristocracie together with an Oligarchie the best ruling and they but few in number For the High-Priests had held that preeminence untill Pompey the Roman Captain coming upon them by main force besieged and ransacked Jerusalem polluted the Holy places by entring into the Sanctuaries of the Temple and sent prisoner to Rome the High-priest whose name was Aristobulus with his sons who by succession from his Progenitors had continued unto that time both Prince and Priest and committed the Office of High-priesthood unto his brother Hyrcanus and from that time â—orth made the whole Jewish Nation become Tributary to the Romans And indeed not long after Hyrcanus the last of those to whom the High-priesthood by succession befell being taken prisoner by the Parthians Herod the first Forreigner as I said before had the Government of the Jewish nation delivered to him by the Roman
Paul when the multitude of the Jews raised a tumult against him Art not thou that Egyptian which before these days madest an uproar and leddest into the wilderness four thousand men that were murtherers But thus much concerning the times of Felix CHAP. XXII How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted BUt Festus is by Nero sent as successour to this Felix in whose time Paul having pleaded for himself is carried bound to Rome Aristarchus was with him whom somewhere in his Epistles he deservedly stiles his fellow prisoner And Luke who committed to writing the Acts of the Apostles concluded his History here having shewed that Paul lived two full years at Rome enjoying in a great measure his liberty and that he Preached the Word of God no man forbidding him Then having made his defence it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching and that coming the second time to the same City he ended his life by martyrdome in this Emperours Reign At which time being in bonds he wrote the second Epistle to Timothy signifying therein both his former defence and also his approaching death Take his own Testimonie hereof At my first answer says he no man stood with me but all men forsook me I pray God that it may not be laid to their charge notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion By which words he makes it plainly evident that at the first time that his Preaching might be fulfilled he was delivered out of the mouth of the Lion speaking as it was likely of Nero because of his cruelty But afterwards he has not added any thing like unto these words He shall deliver me out of the mouth of the Lion for by the Spirit he saw that his end was now near at hand wherefore having said and I was delivered out of the mouth of the Lion he adds this The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom evidently signifying that his martyrdom was at hand which he more plainly foretels in the same Epistle saying For I am now ready to be offered and the time of my departure is at hand Moreover in this second Epistle to Timothy he manifestly declares that onely Luke was then with him when he wrote it but at his first answer that not so much as he was with him then Whence 't is aggreable to reason to think that Luke concluded the Acts of the Apostles at that time having continued the History so long as he accompanied Paul These things we have spoken that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome which Luke mentions For its likely that Pauls Apology for his opinion was more easily admitted by Nero he behaving himself more mildly at the beginning of his Empire but proceeding afterwards to the commission of most horrid and villanous Acts those things against the Apostles together with many other persons were by him taken in hand CHAP. XXIII How James called the brother of the Lord was Martyred MOreover Paul having appealed to Caesar and being by Festus sent to Rome the Jews who had plotted a design against him being now disappointed of their expectation set upon James the brother of the Lord to whom the Episcopal seat at Jerusalem was given by the Apostles and of this sort were their villanous practises against him Leading him forth publickly they required him to renounce the faith of Christ before all the people But when he contrary to the expectation of all had spoken freely and with a greater boldness than they looked for before the whole multitude and had confessed that our Lord and Saviour Jesus Christ was the Son of God being no longer able to endure the Testimony of the man they slew him who was believed by all to be a most just person by reason of that singular eminence he arrived to in his leading a Philosophical and pious course of life taking the vacancy of the Government as a fit oportunity for this their Licentiousness For Festus being at that time dead in Judea that Province was without a President and Procuratour Now the manner of this James's death the words of Clemens before quoted by us have manifested he having declared that he was cast headlong from the battlement of the Temple and beaten to death with a club But moreover Hegesippus being one of those who were of the first succession after the Apostles does in the fifth Book of his Commentaries most accurately relate these things concerning this James speaking after this manner James the brother of our Lord undertook together with the Apostles the Government of the Church That James who was surnamed the Just by all even from the times of our Lord untill ours For many were called by the name of James but this man was holy from his mothers womb He drank neither wine nor strong drink nor eat any creature wherein there was life There never came Rasour upon his head he anointed not himself with oyl neither did he use a Bath To Him onely it was lawfull to enter into the Holiest of Holie's He wore no woollen but linnen garments and went into the Temple alone where he was found upon his knees making supplication for the forgiveness of the people in so much that his knees were become hard and brawny like those of a Camel by reason of his continual kneeling to worship God and to make supplication for the remission of the people Wherefore upon account of his most eminent righteousness he was called Justus and Oblias which signifies in English the defence and righteousness of the people as the Prophets declare concerning him Therefore certain men of the seven Heresies among that people of the Jews which we have before written of in our Commentaries asked him which is the gate of Jesus And he said that That Jesus was the Saviour Some of them believed that Jesus was the Christ but the forementioned Sects believed neither the Resurrection nor that he was to come to reward every man according to his works But as many as believed believed by the means of James Therefore many of the chief men believing there was a commotion among the Jews and Scribes and Pharisees who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him we beseech thee restrain the people for they are in an errour concerning Jesus supposing him to be the Christ we entreat thee perswade all those that come together at the day of the passover that they may think aright concerning Jesus For we all put our confidence in thee and we and
Vespasian commanded that the descendants of David should be sought out ANd moreover it is reported that Vespasian after the taking of Jerusalem commanded all those that were of the kindred of David to be diligently sought out least any one of them who were of the Royal Race should be left remaining amongst the Jews and that a most sore persecution was thereby again brought upon the Jews CHAP. XIII That Anencletus was the Second Bishop of the Roman Church BUt when Vespasian had reigned ten years his son Titus succeeded him in the Empire In the second year of whose Reign Linus Bishop of the Roman Church having held that publick charge twelve years delivered it to Anencletus And Titus after he had reigned two years and as many months was succeeded by his brother Domitian CHAP. XIV That Avilius was the Second Bishop of Alexandria FUrthermore in the fourth year of Domitian Annianus the First Bishop of the Alexandrian Church having there spent two and twenty years compleat died After whom succeeded Avilius being the second Bishop there CHAP. XV. That Clemens was the Third Bishop of the Roman Church ALso in the twelfth year of this Emperours Reign Anencletus having been Bishop of the Roman Church twelve years had to his successour Clemens whom the Apostle writing an Epistle to the Philippians declares to be his fellow-labourer saying with Clement also and with other my fellow-labourers whose names are in the book of life CHAP. XVI Concerning the Epistle of Clemens MOreover there is extant one Epistle of this Clemens his which by general consent is acknowledged as genuine and is singularly excellent and admirable which he wrote in the name of the Roman Church to that of the Corinthians there being at that time a Faction raised in the Corinthian Church which Epistle also we have known to have been publickly read in many Churches before the whole congregation both in times past and also in our own memory Now that in the time of the aforementioned Clemens there was a Faction raised in the Corinthian Church Hegesippus is a witness worthy to be credited CHAP. XVII Of the Persecution in Domitians time BEsides Domitian having shown much cruelty towards many and by unjust sentences put to death no small company of men of Rome that were nobly descended and illustrious and having punished innumerable other most eminent persons undeservedly with banishment and loss of goods at length rendred himself the successour of Nero as to his hatred of God and his fighting against him For he raised the second persecution against us Although his father Vespasian had designed nothing injurious towards us CHAP XVIII Concerning John the Apostle and his Revelation IN this persecution its reported that John the Apostle and also Evangelist who yet lived was banished into the Isle Patmos upon account of the Testimony he exhibited to the word of God Indeed Irenaeus writing concerning the number of the name of Antichrist mentioned in the Revelation of John does in these very words in his fifth book against Heresies thus speak concerning John But if at this present time his name ought publickly to be preached it would have been spoken of by him who saw the Revelation For it was seen not a long time since but almost in our Age about the latter end of Domitian's Reign But so mightily did the doctrine of our faith flourish in those forementioned times that even those Writers who are wholly estranged from our Religion have not thought it troublesome to set forth in their Histories both this Persecution and also the Martyrdoms suffered therein And they have also accurately shown the very time relating that in the fifteenth year of Domitian Flavia Domitilla daughter of the sister of Flavius Clemens at that time one of the Consuls at Rome was together with many others also banished into the Island Pontia for the Testimony of Christ. CHAP. XIX How Domitian commanded that the descendants of David should be slain WHen the same Domitian gave command that the descendants of David should be slain there goeth an antient report that some Hereticks accused the posterity of Jude who was the brother of our Saviour according to the flesh as being of the off-spring of David and bearing affinity to Christ himself And this Hegesippus manifests word for word saying thus CHAP. XX. Concerning those that were Related to our Saviour THere were yet surviving who were related to our Lord the Nephews of that Jude who was called the brother of Christ after the flesh whom they accused as being descended from David And these Evocatus brought to Caesar Domitian For Domitian was afraid of the coming of Christ as well as Herod And he asked them if they were of the stock of David and they acknowledged it Then he questioned them how great possessions they had or what quantity of money they were masters of and they said that they both had but nine thousand pence a moiety whereof belonged to each of them and these they said they had not in ready money but in land of that value being onely thirty nine Acres of which also they paid tribute and themselves were maintained by their own labour And then they shewed their hands producing as an evidence of their working the hardness of their skin and a brawniness imprinted on their hands by reason of their assiduous labour Being also asked concerning Christ and his Kingdom of what sort it was and when and where it would appear they returned answer that it was neither worldly nor Terrestrial but Celestial and Angelical that it should be at the end of the world when he would come in Glory to judge the quick and dead and reward every man according to his deeds Upon which answer Domitian condemned them not but scorning them as despicable persons he dismist them unbound and by Edict appeased the Persecution raised against the Church But they thus released as t is said afterwards presided over Churches as being both Martyrs and also allied to our Lord and peace ensuing they lived till the Reign of Trajan So far Hegesippus But moreover Tertullian also makes mention of Domitian Domitian also attempted a Persecution who was a Limb of Nero as to cruelty But being also but a man he soon desisted from his enterprize restoring even those whom he had banished But after Domitian had reigned fifteen years Nerva having succeeded him in the Empire the Roman Senate decreed that Domitians Titles of Honour should be abrogated and that such as were by him unjustly banished should return to their houses and have their goods restored This they relate who committed to writing the History of those times Moreover the account of the Antients amongst us declares that then also the Apostle John was released from his banishment in the Island and took up his habitation again at Ephesus CHAP. XXI That Cerdo was the third that presided over the Alexandrian Church BUt Nerva
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
Province having condemned some Christians and deprived other some being at length troubled at their great number asked advice of Trajan then the Emperour what he should doe with the Residue saying that besides their obstinacy in not sacrificing he found nothing of impiety in their religious mysteries onely that they held early assemblies in singing Hymns to Christ as unto God and that they had a certain summary of their polity that they forbad Murder Adultery Fraud Perfidiousness and such like crimes Then Trajan returned answer that those sort of men should not indeed be diligently sought out but if by chance they were lighted on and brought before the Governours they should be punished And this was then the posture of affairs CHAP. XXXIV That Evarestus was the Fourth that Governed the Roman Church CLemens one of the Roman Bishops having left his Episcopal Office to Evarestus finished his life in the third year of the foresaid Emperours Reign when he had had the charge of the doctrine of the Divine word for full nine years space CHAP. XXXV That Justus was the Third that Governed the Church at Jerusalem BUt moreover Simeon having finished his life after the foresaid manner a certain Jew by name Justus succeeded in the Episcopal Seat at Jerusalem there being then an innumerable company of the Circumcision of which he was one that believed in Christ. CHAP. XXXVI Concerning Ignatius and his Epistles MOreover at this time Polycarpe a disciple of the Apostles flourished in Asia to whom was committed the Bishoprick of the Church at Smyrna by those that saw and ministred to the Lord. At the same time Papias was famous who also was Bishop of the Church at Hierapolis a man most eminently learned and eloquent and knowing in the Scriptures Ignatius also renowned amongst mâ—â—y even to this day who was chosen Bishop of Antioch being the second in succession there after Peter Report goes that this man was sent from Syria to Rome to be made food for wild beasts upon account of the profession of his faith in Christ. And being led through Asia under the custody of a most watchfull guard he confirmed the Churches in every City through which he passed by discourses and exhortations warning them most especially to take heed of the Heresies which then first sprung up and increased And he exhorted them firmly to keep the traditions of the Apostles which he thought necessary for the more certain knowledge of posterity to be put in writing having confirmed them by his own testimony Coming therefore at length to Smyrna where Polycarpe then was he wrote one Epistle to the Church at Ephesus mentioning Onesimus the Pastour there and another to the Church at Magnesia standing on the River Meander wherein again he makes mention of Damas the Bishop And another to the Church at Trallis the Governour whereof at that time he declares was Polybius Besides these Epistles he wrote also to the Church at Rome wherein he earnestly beseeches them that they would not intreat him to avoid Martyrdom least they should defraud him of his desired Hope Out of which Epistle 't is worth our quoting some short passages for the confirmation of what we have said Thus therefore he writes word for word From Syria to Rome I fight with beasts by sea and land day and night bound to ten Leopards that is to a file of Souldiers who being kindly treated by me become worse But by their injuries I am the more instructed but for all that I am not justified Oh! that I might enjoy the wild beasts that are provided for me which I even heartily wish may be found to be fierce which I will allure to devour me immediately that they spare me not as out of fear they have left some untoucht But if they be unwilling to doe it I will compell them by force Pardon me I know what is good for me Now I begin to be a disciple Let nothing visible or invisible divert me from or envy my happiness of attaining Christ Jesus Let Fire and the Cross the assaults of the wild beasts the pulling asunder of bones the cutting off of members the stamping in pieces of the whole body the punishment of the Devil come upon me so I may obtain Christ Jesus And thus much he wrote from the foresaid City to the Churches before named Being now gone beyond Smyrna he from Troas again sent Letters to those at Philadelphia also to the Church at Smyrna and privately to Polycarpe the Prelate thereof to whom because he well knew him to be an Apostolical man he entrusted his flock at Antioch being a very true and good Pastour requesting him that he would have a diligent care thereof The same person writing to those of Smyrna borrows some words which whence he had I know not speaking thus much concerning Christ But I both know and believe that after the Resurrection he was in the Flesh and that coming to Peter and those who were about him he said unto them take hold of me handle me and see for I am not an incorporeal Spirit And straightway they touched him and believed Irenaeus also speaks of his Martyrdom and mentions his Epistles saying thus As one of our men condemned to the wild beasts for his faith in God said I am the bread-corn of God and I must be ground by the teeth of wild beasts that I may be found to be pure bread And Polycarpe mentions the same Epistles in that of his to the Philippians in these very words I therefore beseech you all to obey those that are over you and to exercise all manner of patience which you have evidently seen not onely in those blessed men Ignatius Rufus and Zosimus but also in others of us likewise in Paul himself and in the other Apostles being fully perswaded that all these ran not in vain but proceeded in Faith and Righteousness and that they are in that place due to them from the Lord together with whom they suffered For they loved not this present world but him who died for us and was by God raised for us again And a little after he adds Both you and Ignatius wrote to me that if any one went into Syria he should carry your Letters thither Which I will doe if I can get a fit opportunity either I my self or some other whom I will send as a messenger on purpose for you Those Epistles of Ignatius sent by him to us and all the other we had here with us we have sent to you according as you enjoyned us they are made up with this Letter from which Epistles you may profit very much for they contain Faith Patience and what ever is conducible to our Edification in the Lord. And thus much concerning Ignatius After whom succeeded Heros in the Bishoprick of Antioch CHAP. XXXVII Concerning those Preachers of the Gospel who at that time were eminent AMong those who were illustrious in those times Quadratus was one
who as Fame says flourished at the same time with the daughters of Philip in the gift of prophecy Many others also besides these were famous at that time having obtained the first place among the successours of the Apostles Who because they were the eminent disciples of such men built up those Churches the foundations whereof were every where laid by the Apostles promoting greatly the doctrine of the Gospel and scattering the salutary seed of the Kingdom of heaven at large over the whole world For many of the then disciples whose souls were inflamed by the divine Word with a more ardent desire of Philosophy first fulfilled our Saviours commandment by distributing their substance to those that were necessitous then after that travelling abroad they performed the work of Evangelists to those who as yet had not at all heard the word of Faith being very ambitious to Preach Christ and to deliver the Books of the divine Gospels And these persons having onely laid the foundation of faith in remote and barbarous places and constituted other Pastours committed to them the culture of those they had perfectly introduced to the faith departed again to other Regions and nations accompained with the Grace and cooperation of God For the divine Spirit as yet wrought many wonderfull works by them insomuch that at the first hearing innumerable multitudes of men did with most ready minds altogether admit of and engage themselves in the worship of that God who is the Maker of all things But it being impossible for us to recount by name all those who in the first succession of the Apostles were Pastours or Evangelists in the Churches throughout the world we will here commit to writing the mention of their names onely whose writings containing the Apostolical doctrine they delivered are to this day extant amongst us CHAP. XXXVIII Concerning the Epistle of Clemens and those other Writings which are falsly attributed to him AS for example the Epistles of Ignatius which we have reckoned up and that of Clemens acknowledged by all as undoubted which he wrote in the name of the Roman to the Corinthian Church Wherein seeing he has inserted many sentences taken out of the Epistle to the Hebrews and sometimes had made use of the express words of it it evidently manifests that that work is not new whence it has seemed agreeable to reason to reckon this Epistle amongst the rest of the Writings of that Apostle For Paul having written to the Hebrews in his own country Language some say that Luke the Evangelist but others that this Clemens of whom we speak translated that work Which latter seems the truest opinion because the stile both of Clemens his Epistle and also of that to the Hebrews appeares to be very like and the sense and expressions in both the works are not much different You must also know that there is a second Epistle which is said to be Clemens his But we know for certain that this is not so generally acknowledged nor approved of as the former because we are sure the Antients have not quoted any authorities out of it Further also some have of late produced other voluminous and large works as if they were his containing the Dialogues of Peter and Apion of which there is not the least mention extant amongst the Antients neither does there appear in them the pure form of Apostolical sound doctrine Now therefore 't is apparent which are the genuine and undoubted writings of Clemens we have also spoken sufficiently concerning the works of Ignatius and Polycarpe CHAP. XXXIX Concerning the Books of Papias THe Books of Papias now extant are five in number which he entitled an explication of the Oracles of the Lord. Irenaeus mentions no more than these five to have been written by him saying thus And these things Papias the Auditour of John the companion of Polycarpe one of the antients attests in writing in the fourth of his books for he compiled five Thus far Irenaeus But Papias in the preface to his books does not evidence himself to have been a beholder or an Auditour of the Holy Apostles but onely that he received the matters of faith from those who were well known to them which he declares in these words But it shall not be tedious to me to set down in order together with my interpretations those things which I have well learnt from the Elders and faithfully remembred the truth whereof will be confirmed by me For I delighted not in those who speak much as most doe but in those that teach the truth nor in those who recite strange and unusual precepts but in such as faithfully rehearse the commandments given by the Lord and which proceed from the truth Now if at any time I met with any one that had converst with the Elders I made a diligent enquiry after their sayings what Andrew or what Peter said or what Philip or Thomas or James or John or Matthew or any other of the Lords disciples were wont to say And what Aristion and John the Elder the disciples of our Lord uttered For I thought that those things contained in books could not profit me so much as what I heard from the mouths of men yet surviving In which words its very observable that he recounts the name of John twice the former of whom he reckons among Peter James Matthew and the rest of the Apostles manifestly shewing thereby that he speaks of John the Evangelist but making a distinction in his words he places the other John with those who are not of the number of the Apostles putting Aristion before him and expresly calls him The Elder So that hereby is shown the truth of their relation who have said that there were two in Asia who had that same name and that there are two Sepulchres at Ephesus and each of them now called the Sepulchre of John Now I judged it very requisite to make this observation For its likely that the second unless any one would rather have it to be the first saw that Revelation which goes under the name of John Further this Papias whom we speak of professes he received the sayings of the Apostles from those who had been conversant with them and was as he says the hearer of Aristion and John the Elder Indeed he mentions them often by name and has set down in his works those traditions he received from them And thus much has been said by us not unprofitably as we judge It is also worth our adding to the fore-quoted words of Papias other relations of the same Authours wherein he gives an account of some miracles and other passages which he received by tradition Indeed that Philip the Apostle together with his daughters lived at Hierapolis has been manifested by what we said before Now we are to shew that Papias who lived at the same time mentions his receiving a wonderfull narration from the daughters of Philip. For he relates that
Germanicus was most signally couragious who being corroborated by divine grace overcame that fear of bodily death implanted by nature on the mind of man For when the Proconsul desirous by perswasion to prevail upon him proposed to him his youthfullness and earnestly entreated him that being young and in the prime of his years he would have some compassion on himself he made no delay but readily and couragiously enticed the wild beast to devour himself and almost forced and stimulated it that he might the sooner be dismist out of this unrighteous and wicked life Immediately upon his glorious death the whole multitude greatly admiring the couragiousness of the divine Martyr and the fortitude of all the other Christians on a sudden began to cry out destroy the impious Let Polycarp be sought after Moreover there following a great tumult upon these clamours a man by name Quintus by extract a Phrygian lately come out thence seeing the wild beasts and the other tortures they threatned to make use of was daunted and disspirited and at length gave way to a desire of saving his life The contents of the foresaid Epistle doe manifest that this Quintus together with some others ran with too much rashness and without any religious consideration to the place of judicature but being forthwith apprehended he gave all men a signal example that none should be so audacious as to precipitate themselves into such dangers without a considerate and pious circumspection But thus far concerning these men Now the most admirable Polycarp when he first heard these things was not at all disturbed but continued to keep himself in a steadfast serene and unmoved temper of mind and resolved with himself to continue in the City But his friends and those who were about him beseeching and entreating him that he would withdraw himself he was prevailed with and went out of the City to a countrey-house not far distant therefrom where he abode with a small company spending the time day and night being intent upon nothing else in continued prayers to the Lord wherein he craved and made humble supplications and requests for the peace of all the Churches throughout the world For that was his constant and continual usage Moreover three days before his apprehension being at prayer in the night time and falling into a sleep he thought he saw the pillow whereon his head lay on a sudden consumed by a flame of fire Whereupon being awaked out of his sleep he forthwith expounded the vision to those who were then present and having little less than predicted what was in future to be he expresly declared to those that were about him that he should be burnt to death for the testimony of Christ. Further when those that sought for him used their utmost care and diligence to find him out he was again constrained through the love and affection of the brethren to remove as they say to another countrey house Whither his pursuers soon after came and catcht up two boys that were there by the one of which after they had scourged him they were conducted to the house where Polycarp lodged and coming in the evening they found him reposing himself in an upper room Whence he might easily have removed into another house but he would not saying The will of the Lord be done Moreover when he understood they were come as that Epistle relates he went down and with a very chearfull and most milde countenance talked with the men insomuch that they to whom Polycarp was before unknown thought they saw a wonder when they beheld his exceeding great age and his venerable and grave behaviour and they admired so much diligence should be used to apprehend such an old man But he making no delay presently ordered the table to be spread for them then he invites them to a sumptuous feast and requested of them one hours space which he might without disturbance spend in prayer when they permitted him that he arose and prayed being so full of the grace of the Lord that those who were present and heard him pray were struck with admiration and many of them altered their minds and were now very sorry that so venerable and divine an old man was forthwith to be put to death Afterwards the foresaid Epistle contains word for word this subsequent relation concerning him But after he had ended his prayer wherein he made mention of all persons who at any time had been conversant with him both small and great noble and obscure and also of the whole Catholick Church throughout the world the hour of his departure being now come they set him upon an Asse and brought him to the â—ity on the day of the great Sabbath Herod the Eirenarch and his father Nicetes met him who taking him up into their Chariot as they sate together endeavoured to perswade him and said For what harm is it to say these words Lord Caesar and to sacrifice and so to evade punishment He at first made them no answer but they continuing to be importunate with him he said I will never doe what you endeavour to induce me to They despairing of perswading him gave him opprobrious language and thrust him out of their Chariot so hastily that in his going down be very much bruised the fore part of his leg But he no more concerned than if he had suffered no harm went on chearfully and made hast being brought by a guard to the Stadium but there being so great a noise made in the Stadium that few could perfectly hear this voice came from heaven to Polycarp as he entred the Stadium Be couragious Polycarp and behave thy self valiantly no person indeed saw him that spoke but many of us Christians heard the voice When therefore he was brought before the Tribunal a great shout was made because the multitude heard Polycarp whas apprehended After that when he was come near him the Proconsul asked him whether he were Polycarp and when he had confessed he was the Proconsul endeavoured to perswade him to renounce Christ saying have a reverent regard to thine age and some other words agreeable hereto which 't is usual for them to speak swear by the fortune of Caesar change thy mind say destroy the impious But Polycarp beholding with a grave and severe countenance the multitude that was in the Stadium stretched forth his hand towards them and sighed and looking up towards heaven said destroy the impious When the Governour was urgent with him and said swear and I will release thee speak reproachfully of Christ Polycarp made answer I have served him these eighty and six years during all which time he never did me injury how then can I blaspheme my King who is my Saviour But when the Proconsul was again instant with him and said swear by the fortune of Caesar Polycarp said because you are so vain glorious as to be urgent with me to swear by the fortune of Caesar as
containing some short notes concerning the soul wherein he proposes divers questions pertinent to the explication of that Subject and produces the opinions of the Philosophers among the Gentiles which he promiseth to confute and to set forth his own opinion thereof in another work of his He also composed a Dialogue against the Jews being a conference which he had at the City of Ephesus with one Trypho the most famous person amongst the Jews at that time In which book he manifests after what manner divine grace incited him to embrace the doctrine of the true faith and with what sedulous earnestness he before that set himself about the study of Philosophy also with how great an ardency of mind he was laborious in finding out the truth Moreover in the same book he relates concerning the Jews how that they formed treacherous plots and contrivances against the doctrine of Christ and useth these express words to Trypho So far were you from a repentance of your impious doings that you chose out some men fit for such a design and at that time sent them forth from Jerusalem over the whole world to publish this that there was an impious Sect called Christians sprung up and to divulge the same reproaches which all those that are ignorant of our Religion doe now fasten upon us so that you are not onely the authours of your own wickedness and errour but also give the sole occasion thereof to all other men He says also in the same work that the gifts of Prophecy even in his time shone forth upon the Church Moreover he has mentioned the Revelation of John and says expresly 't was written by that Apostle Also he recites severall testimonies of the Prophets which in his dispute with Trypho he evinces were cut out of the Bible by the Jews Several other works also of his are extant among many of our Christian brethren Further the Books of this person were so highly esteemed by the Antients that Irenaeus quotes some expressions of his partly in his fourth book against Heresies where he produces these words of his And Justin â—ays well in his book against Marcion I would not have credited the Lord himself if he had Preached any other God than him who was the Maker of the world and partly in his fifth book of the same work where he quotes these words of his It was well spoken of Justin to wit that before the coming of our Lord Satan never durst blaspheme God because till then he did not certainly know his own condemnation And let thus much be here necessarily said by us to incite such as are lovers of learning to have an high esteem for and accurately to read over his books Thus far concerning Justin. CHAP. XIX Who in the Reign of Verus presided over the Churches of Rome and Alexandria NOw the foresaid Emperour being in the eighth year of his Reign Anicetus having compleated the eleventh year of his Episcopal dignity over the Roman Church was succeeded by Soter And moreover Celadion having presided fourteen years over the Church at Alexandria Agrippinus was his successour in that See CHAP. XX. Who then Governed the Church of Antioch AT that time also Theophilus the sixth from the Apostles flourisht in his Presidency over the Church at Antioch for Cornelius successour to Heros was the fourth that presided there after whom Eros in the fifth remove from the Apostles succeeded in that Episcopal See CHAP. XXI Concerning the Ecclesiastical Writers who flourisht in that Age. IN those times Hegesippus flourisht in the Church of whom we have made frequent mention in the foregoing book and Dionysius Bishop of the Corinthians also one Pinytus Bishop of the Cretians Moreover Philippus Appollinaris and Melito Musanus also and Modestus and lastly Irenaeus All which persons wrote books that are come to our hands containing the sound doctrine and true faith delivered by the Apostles CHAP. XXII Concerning Hegesippus and those he makes mention of MOreover Hegesippus in his five books of Historicall memorials which are come to our hands has leâ—t a most full and compleat account of his own faith and opinion Wherein he declareth that travelling as far as Rome he discourst with many Bishops and from them all heard one and the same doctrine You may please to hear him after some words of his concerning the Epistle of Clemens to the Corinthians continuing his discourse thus And the Corinthian Church continued in the true faith untill Primus came to be Bishop there with whom I had some discourse in my voyage to Rome and was conversant with the Corinthians a sufficient time wherein we received mutual refreshment from the true faith But arriving at Rome I staied there till Anicetus's time whose Deacon Eleutherus then was after Anicetus succeeded Soter and next to him Elutherus Now in every succession of Bishops and throughout each City the doctrine is conformable to what the Law the Prophets and our Lord Preach't And the same Authour subjoines an account of the Heresies which were broacht in his age in these words And after James the Just had suffered Martyrdom as the Lord had also for the preaching of his doctrine Simeon the son of Cleophas which Cleophas was Uncle by the mothers side to our Saviour was constituted Bishop in his room whom all preferred to be second Bishop there because he was the Lords Cousingerman by the mothers side Upon which account that Church was stiled a Virgin for it was not hitherto corrupted with vain opinions Thebuthis because he was not made a Bishop was the first that began to vitiate it This man was one of those that took his rise from the seven Sects which were amongst the Jewish people of which Simon was another from whom the Symoniâ—ns and Cleobius from whom the Cleobians and Dositheus from whom the Dositheans and Gortheus from whom the Gortheans and Masbotheus from whom the Masbotheans had their denomination from these also came the Menandrians and the Marcionists and the Cartocratians and the Valentinians and the Basilidians and the Saturnilians each of which men in particular was an introducer of his own opinion From these came the false Christs the false-Prophets and the false-Apostles who rent asunder the Unity of the Church by their corrupt opinions brought in against God and his Christ. Moreover the same Writer gives an account of the Heresies which were heretofore amongst the Jews in these words There were divers Sects and Opinions in the Circumcision among the children of Israel which were opposite both to the tribe of Judah and also to Christ to wit the Essaeans the Galilaeans the Hemerobaptists the Masbotheans the Samaritâ—s the Sadducees and the Pharisees And he writes many other things of which we have partly made mention before and inserted his relations in their proper and opportune places and times Also he produces several passages out of the Gospel according to the Hebrews out
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
In whose place succeeded Eleutherus the twelfth from the Apostles It was then the seventeenth year of the Emperour Antoninus Verus at which time a more sharp persecution being in some parts of the world raised against us by a popular incursion throughout every City how vast the number was of such persons as were dignified with Martyrdom over the whole world may be conjectured from what happened in one Province Which things were by accident put in writing and transmitted to posterity as being truely worthy of an indelible remembrance Now the Acts which contain a most perfect and compleat account of these things are set down entire in that Collection we made of the Martyrs which comprehends not onely an Historical relation of what was done but also Rules and Precepts of Piety and Holiness But notwithstanding we will from thence at present make a selection of such passages as are agreeable to the Subject we no whave in hand and here insert them Other Historians indeed have wholly made it their business to record in their works Warlike Victories and Trophies erected against their conquered Enemies the valour of Generals and brave exploits of Souldiers bâ—smeared with bloud and polluted with innumerable slaughters in defence of their Children Countrey and Estates But we who set forth the History of a Divine society of men will record upon immortal Monuments inscribed with indelible Characters the most pacate Wars waged for the obtaining of Spiritual peace and the valiant Acts of those persons who in such encounters contended more for the Truth than their Countrey and for Religion rather than their dearest Relations publishing for the perpetual remembrance of posterity the continued earnestness of those Champions who fought for Piety their fortitude in undergoing manifold torments the Trophies erected against the Devils the victorious conquests obtained over invisible Adversaries and last of all their Crowns CHAP. I. How many in the Reign of Verus underwent most sore Persecution in France for Religion and after what manner they suffered NOw France was the Countrey wherein the place for performance of the forementioned Combats was appointed The chief Mother-cities whereof and which be more eminently famous than the other Cities there are Lyons and Vienna through both which the river Rhone passes encompassing with a great and rapid stream that whole Region The Churches therefore that were most eminent in those parts sent an account in writing concerning their Martyrs to the Churches throughout Asia and Phrygia relating after this manner what was done amongst them For I will insert their very words The servants of Christ which inhabit Vienna and Lyons in France to the brethren throughout Asia and Phrygia which have the same Faith and Hope of Redemption with us Peace Grace and Glory from God the Father and from Christ Jesus our Lord. Then having after this by way of preface premised some words they begin their relation with these Now the â—ore affliction amongst us the great rage of the heathens against the Saints and what the blessed Martyrs endured we are neither able accurately to express nor indeed can it be comprized in writing For the adversary invaded us with his utmost vigour shewing forth even then his arrival amongst us and some beginnings of his future cruelty For he left nothing unattempted whilst by way of practise he prepared and before hand exercised his ministers against the servants of God So that we were not onely prohibited to come into private houses the Baths and the Forum but it was also by them interdicted that no one of us should at all appear in any place whatsoever But the Grace of God fought for us against the Devil which both defended such as were weak and also set in array against him such men as like pillars were firm and immovable who by reason of their patience in enduring sufferings might have been able to have pulled on themselves the whole force of the Devil These persons engaged him hand to hand undergoing all manner of reproach and punishment and accounting the greatest sufferings to be small and trivial they hastned unto Christ truly demonstrating that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us First therefore they couragiously underwent whatsoever abuses were cumulated on them by the whole multitude to wit the shouts against them the stripes the draggings up and down the taking away of their goods the casting of stones at them their being shut up within their own houses and all things which an exasperated multitude doe usually undertake against their enemies and adversaries Then being brought into the Forum by the Tribune of the Souldiers and the Magistrates of the City they were examined in the presence of the whole multitude and having made their confession were shut up in prison untill the arrival of the President Afterwards when they were brought before the Governour who exercised all manner of cruelty against us Vettius Epagathus one of the brethren who had arrived to an immense degree of love to God and his neighbour whose course of life had been so exact and accurate that although he was a young man yet he deserved the eloge of Zachariah Seniour for he had walked in all the Commandments and Ordinances of the Lord blameless and was most ready to perform all good Offices towards his neighbour being full of the zeal of God and fervent in Spirit This person I say being such an one was not able to bear those so unjust proceedings against us but was greatly moved with indignation and requested that he also might be heard to make a defence in behalf of the brethren and to manifest that there was nothing of impiety or irreligion amongst us But when those about the Tribunal cried out against him for he was an eminent personage and when the Governour refused the request so justly proposed by him and onely ask't him whether he also were a Christian he confest it with a most loud voice and was received into the number of the Martyrs being termed by the Governour the Advocate of the Christians But he had within himself an Advocate to wit the holy Spirit in a greater degree than Zacharias had which he evidently manifested by his abundant love in that he was well contented to deposite his own life for the defence of the brethren For he was and is a genuine disciple of Christ following the Lamb whit hersoever he goeth Then others were diligently proved and examined and they were illustrious and ready proto-Martyrs who with all alacrity of mind accomplished the solemn confession of Martyrdom Moreover those who were unprepared unexercised as yet weak and unable to undergoe the severity of so great a combat were then apparent of whom about ten in number fell away which was the occasion of great grief and immeasurable sorrow to us and disturbed that alacrity of mind in others who were
Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out
of his own writings And concerning the translation of the divinely inspired Scriptures hear what he writes word for word God therefore was made man and the Lord himself saved us having given the sign of the Virgin But not as some say who are so audacious as to traduce the Scripture thus Behold a young woman shall conceive and bring forth a Son as Theodotion the Ephesian has translated it and Aquila of Pontus both Jewish proselytes Whom the Ebionites having followed say that Christ was begotten by Joseph Hereunto after a few words he adds saying For before the Romans had firmly compleated their Empire the Macedonians as yet possessing the Government of Asia Ptolemaeus the son of Lagus endeavouring with much care and industry to adorn the Library he had prepared at Alexandria with the writings of all men which were accurately compiled requested those of Jerusalem that he might have their Scriptures translated into the Greek Language They for till that time they were subject to the Macedonians sent to Ptolemaeus the Seventy Seniours which were the most skilfull persons among them in the Scriptures and most expert in both the Languages satisfying the Kings desire herein Ptolemy desirous to make tryal of every one of them and being fearfull least by compact they should agree to conceal the truth of the Scriptures by their translation separated them one from another and commanded every one of them to write a translation and this he did throughout all the books When they were come all together into the same place in the presence of Ptolemy and had compared together the version of every particular person amongst them God was both glorified and the Scriptures acknowledged to be truely divine For they all from the beginning to the end set down the same things in the same words and in the same expressions in so much that the Gentiles which were present acknowledged the Scriptures were translated by the inspiration of God Neither need it seem marvellous that God should doe this seeing that in the captivity of the people under Nebuchodonosor the Scriptures being then corrupted when after Seventy years the Jews returned into their own Country afterwards in the times of Artaxerxes King of the Persians He inspired Esdras the Priest of the tribe of Levi to recompose all the books of the former Prophets and restore to the people the Law delivered by Moses Thus far Ireneus CHAP. IX Who were Bishops in the Reign of Commodus MOreover Antoninus having held the Empire nineteen years Commodus assumed the Government In whose first year Julianus undertook the Prefecture of the Churches at Alexandria Agrippinus having compleated the twelfth year of his Presidency CHAP. X. Concerning Pantaenus the Philosopher AT that time there was a man Governour of the School of the Faithfull there who upon account of his learning was most eminent his name was Pantaenus for from a very ancient custom there had been an Ecclesiastical School among them which also continued to our days and we have been informed that 't is furnished with men who are very able Scholars and industrious about divine matters but Fame says that the forementioned Pantaenus was at that time the most eminent person among them because he was bred up in the precepts and institutions of that Philosophical Sect called Stoicks Moreover t is said he shewed so great a willingness of mind and ardency of affection towards the publication of the divine Word that he was declared the Preacher of Christs Gospel to the Nations of the East and jorneyed as far as India For there were many Evangelical Preachers of the Word even at that time who inflamed with a divine zeal in imitation of the Apostles contributed their assistance to the enlargement of the divine Word and the building men up in the faith Of which number Pantaenus was one and is reported to have gone to the Indians Where as 't is famed he found the Gospel according to Matthew amongst some that had the knowledge of Christ there before his arrival To whom Bartholomew one of the Apostles had Preacht and left them the Gospel of S t Matthew written in Hebrew which was preserved to the foresaid times Moreover this Pantaenus after many excellent performances was at last made Governour of the School at Alexandria where by his Discourses and Writings he set forth to publick view the Treasures of the divine points CHAP. XI Concerning Clemens Alexandrinus AT the same time flourisht Clemens at Alexandria being laborious together with Pantaenus in the studies of the divine Scriptures who had the same name with that ancient Prelate of the Roman Church that was a disciple of the Apostles He in his book of Institutions makes express mention of Pantaenus as having been his Master To me he seems to mean the same person also in the first book of his Stromatewn where recording the most eminent successours of the Apostolick doctrine by whom he had been instructed he says thus Now this work of mine I have not composed for ostentation but these memoires I have treasured up as a remedie against the forgetfulness of mine old age that they may be a true representation and aâ—umbration of those lively and powerfull discourses which I have had the happiness to hear from blessed and truely worthy and memorable persons Of which one was Ionicus whom I heard in Greece another in Magna Graecia the first of them was a Coelo-Syrian the other an Egyptian Others of them lived in the East of which one was an Assyrian the other in Palestine by original extract an Hebrew The last Master I met with who yet was the first and chiefest in power and virtue whom I inquisitively sought out and foundlying hid in Egypt I did fully acquiesce in and searched no further These therefore preserving the sincere tradition of the blessed doctrine which they had immediately received from the holy Apostles Peter James John and Paul like children from the hands of their Parents although few children be like their Parents are by Gods blessing come down to our time sowing those Primitive and Apostolic seeds of Truth CHAP. XII Concerning the Bishops of Jerusalem AT that time Narcissus Bishop of the Church at Jerusalem flourished a man very famous amongst many even at this time he was the fifteenth in succession from the siege of the Jews under Adrian From which time we have before manifested that the Church of the Gentiles was first constituted there after those of the circumcision and also that Mark was the first Bishop of the Gentiles that Presided over them After whom the successions of the Bishops there doe shew that Cassianus had the Episcopal Chair after him Publius then Maximus and after these Julianus then Caius to whom succeeded Symmachus then another Caius and again Julianus the second moreover Capito Valens and Dolichianus last of all this Narcissus who in a continued series of
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
who first followed the Heresie of Marcion called Marcionists say they have very many Martyrs of Christ and yet they doe not in truth acknowledge Christ himself And after some few words he subjoyns hereunto saying Wherefore also as often as those of the Church being called to undergoe Martyrdom for the true Faith have by accident happened into company with some of those of the Phrygian Heresie who are called Martyrs they dissent from them and having avoided all communion with them are perfected by a glorious Martyrdom for they are unwilling to give their assent to the spirit of Montanus and his women and that this is true 't is manifest from what has been done in our times in the City Apamea scituate on the River Meander by Caius and Alexander of Eumonia who suffered Martyrdom CHAP. XVII Concerning Miltiades and the books he compiled IN the same book he makes mention of one Miltiades a writer who also wrote a book against the foresaid Heresie having therefore cited some words of those Hereticks he proceeds saying Having found all this in a certain book which they wrote in answer to a book of our brother Alcibiades's wherein he proves that a Prophet ought not to speak in an extasie of mind I epitomized them A little after this in the same book he enumerates the Prophets of the New Testament amongst whom he recounts one Ammias and Quadratus he says thus but a false Prophet in a false extasie whose concomitants are licentiousness and audaciousness takes his beginning indeed from a voluntary ignorance but ends as I have said in an involuntary madness of mind they shall not be able to show any of the Prophets either under the Old or New Testament who was inspired after this manner by such a spirit They shall not boast of Agabus nor of Judas nor of Silas nor of the daughters of Philip nor of Ammias in Philadelphia nor of Quadratus nor of many others which do not at all belong to them Again after some few words he says thus For if as they say Montanus's women succeeded in the gift of Prophecy after Quadratus and Ammias in Philadelphia let them show us who among them have been the successours of Montanus and his women For the Apostle is of opinion that the gift of Prophecy ought to continue in every Church untill the last Advent of our Lord. But they are unable to shew any Prophet although this is now the fourteenth year since the death of Maximilla Thus far he Now that Miltiades whom he mentions has left us other monuments of his diligence about the divine Scriptures both in the books he composed against the Gentiles and also in those against the Jews having prosecuted each subject particularly in two Volumes Moreover also he made an Apology for the Christian Philosophy which he profest and dedicated it to the Presidents of the Provinces in that Age. CHAP XVIII How Apollonius also confuted the Cataphrygians and whom he has made mention of APollonius also an Ecclesiastick writer imploying himself about a confutation of that called the Cataphrygian Heresie which in his time was prevalent in Phrygia composed a peculiar Volume against them wherein he does both word by word disprove the false Prophecies vented by them and also laies open the life and manners of the Founders of that Heresie shewing how they behaved themselves Hear what he says in these very words concerning Montanus But who is this new Doctor His works and doctrine doe demonstrate this is he who has taught a dissolution of marriages who has imposed Laws of fasting who has named Pepuza and Tymium little Cities of Phrygia Jerusalem being desirous to gather together their men from all parts who has constituted exactours of money who under the name of oblations has subtilly mask't his taking of gifts who gives stipends to those that Preach up his doctrine that so by stuffing of the paunch the doctrine he professes may thrive and prevail Thus much he says concerning Montanus Concerning his Prophetesses a little after these words he writes thus We have demonstrated therefore that these principal Prophetesses for the time they were filled with the Spirit forsook their husbands how falsly then doe they speak who term Prisca a virgin Then he goes on saying Does not the whole Scripture seem to you to prohibit a Prophet to receive gifts money When therefore I see a Prophetess receive Gold and silver and rich garments how can I choose but abhor her Again after some words he says this concerning one of those whom they call Confessours Moreover Themison who has covered himself with a specious pretext of avarice he who would not bear the sign of confession but rid himself of his bonds by a great sum of money when as upon that account he should in future have behaved himself submissively does notwithstanding boast himself to be a Martyr and has been so audacious as in imitation of the Apostle to write a general Epistle for the instruction of those who have behaved themselves more like true believers than he but does therein defend the Tenets of his own vain Doctrine and speaks impiously of the Lord his Apostles and holy Church Again he writes thus concerning others who amongst them have been honoured as Martyrs But that we may speak of no more let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts whom many of them pay a reverence to Whose robberies and his other audacious facts for which he has been punished we need not speak of since they may be seen in that place where the publick Registers are kept Which therefore of these two forgives the others sins Does the Prophet pardon the Martyrs robberies or does the Martyr forgive the Prophets avarice For when as the Lord has said Provide neither gold nor silver neither two coats these persons wholly on the contrary have committed heinous sins in possessing themselves of things that are forbidden For we will evidence that those which they call Prophets and Martyrs have extorted money not onely from the rich but also from the indigent from Orphans and Widdows And if they are confident of their innocency herein let them stay and decide the matter with us concerning these things that so if they shall be convinced for the future they may leave their viciousness For the fruits that is the deeds of a Prophet must be approved For a tree is known by its fruit That therefore those who are desirous may know the truth concerning Alexander judgment was past upon him at Ephesus by Aemilius Frontinus the Proconsul of Asia not for the name of Christ but the robberies he had audaciously committed being at that time an Apostate from Christ. Then after he had counterfeited a profession of the name of the Lord and deceived the faithfull brethren there he was dismist but his own Church where he was born admitted him not because he was
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
those who had been instructed by him became Martyrs THe first of them was the aforementioned Plutarchus whom when he was led to Execution he of whom the discourse is accompanied to the last hour of his life and again wanted little of being kill'd by the men of his own City as seeming the cause of Plutarchus's death But then also the providence of God preserv'd him Next to Plutarch the second of Origen's disciples that was a Martyr was Serenus Who by fire gave a triall of the faith which he had receiv'd Heraclides was made the third Martyr of the same School The fourth after him was Heron. Both which persons were beheaded the former of them while he was yet learning the Principles of Christianity the latter when he was newly Baptiz'd Besides these another Serenus different from the former is declared the fifth Champion of Piety who came out of this School Who 't is reported was punish'd with the loss of his head after a most patient sufferance of many Torments And of women Heraïs who as yet was learning the Principles of Christianity did as he himself somewhere says depart this life having received Baptism by fire CHAP. V. Concerning Potamiaena LEt Basilides be reckoned the seventh among these who lead the most renown'd Potamiaena to Execution concerning which woman even yet there is a famous report amongst the inhabitants of those Countries for that she combated many times with her lovers in defence of the chastity and virginity of her body for which she was famous for besides the vigour of her mind there flourisht in her a comliness of body who having suffer'd many things for her faith in Christ at last after grievous Torments and horrible to be related was together with her mother Marcella consumed by fire Moreover they say that the Judge whose name was Aquila after he had inflicted grievous stripes upon every part of her body threatned at last he would deliver her to the Gladiatours to abuse her body But she having considered of the matter some short time being asked what her determination was return'd they say such an answer as thereby she seem'd to speak some thing which was accounted impious amongst them Forthwith therefore she receiv'd the definitive sentence of the Judge and Basilides one of the Military Apparitors took and lead her to Execution but when the multitude endeavour'd to molest and reproach her with obscene words he prohibited them thrusting away them who reproach'd her shewing much commiseration and humanity towards her She taking in good part the mans commiseration shown towards her exhorts him to be of good courage for when she was gone hence she would entreat her Lord for him and within a little while she would make him a requital for what he had done for her When she had spoken these things they say she valiantly underwent death hot scalding pitch being leisurely and by little and little poured upon all the several members of her body from the sole of the foot to the crown of the head such was the combat fought by this famous virgin But not long after Basilides upon some occasion being desir'd by his fellow-soldiers to swear avouch'd t was not lawfull for him to swear at all for he was a Christian and he openly confess'd it at first they thought he onely spake in jest but when he constantly maintain'd it he is brought before the Judge and after he had made profession of his stedfastness before him he was put into bonds And when some of the brethren in the Lord came to him asking him what was the cause of this sudden and unexpected change he is reported to have said that Potamiaena three days after her Martyrdom stood by him in the night put a crown about his head and said she had entreated the Lord for him and had obtain'd her request And within a little while the Lord would take him upto himself After these things the brethren imparted to him the Seal of the Lord and the day after being famous for his testimony of the Lord he was beheaded they relate that many more throughout Alexandria came thick at that time to the doctrine of Christ to wit such as Potamiaena had appear'd to in their sleep and invited them to be converted to the Gospel But for these things let thus much suffice CHAP. VI. Concerning Clemens Alexandrinus CLemens who succeeded Pantaenus was Master of the Catechetick School at Alexandria till this time So that Origen when he was a boy was one of his Scholars Moreover this Clemens committing to writing the subject of that work of his entitled Stromateis in his first Volume explains the series of times and determines his computation at the death of Commodus So that it is plain those books were elaborated by him in the Reign of Severus the History of whose times this book of ours contains CHAP. VII Concerning Judas the Writer AT this time also liv'd Judas another Writer who commented upon the Seventy Weeks in Daniel and puts an end to his computation of the times at the tenth year of Severus's Reign His Opinion was that even at that time the coming of Antichrist which was so much talk'd of drew nigh So great a disturbance did the raising of the Persecution then against us cause in many mens minds CHAP. VIII Concerning the bold Act of Origen AT this time while Origen perform'd the Office of Chatechizing at Alexandria an act of an unripe and youthfull mind was committed by him but which withall contain'd a most manifest token of Continence and true faith for he taking these words some Eunuchs there are which have made themselves Eumuchs for the Kingdom of Heaven's sake in the more simple meaning unadvisedly like one of his juvenile years thinking it both his duty to fulfill our Saviours words and also considering that during his youthfull years he was to converse not onely with men but women about the things which appertain to God that he might exclude the Infidels from all suspition of obscene slanders his mind was full bent to perform really our Saviour's words taking great care that it might escape the knowledge of many of his familiars but 't was impossible for him although he was desirous to conceal such a fact But when Demetrius understood it as being then Governour of the Church there he both greatly admires him for his boldness and also having commended his alacrity of mind and sincerity of faith forthwith encourages and excites him to a more diligent imployment about the duty of Catechizing for such at this time was Demetrius's opinion of this act but no long time after when he saw Origen doe well and that he was famous and well reported of by all men being affected with the frailties of Mankind he endeavoured by letters sent to all the Bishops in the world to describe what was done as a most absurd action For the Bishops of Caesarea
Asclepiades succeeded in the Bishoprick of the Church of Antiochia And he also was famous for his confessions in the time of Persecution Alexander also makes mention of his consecration writing thus to the Antiochians Alexander the servant and prisoner of Jesus Christ sendeth greeting in the Lord to the Blessed Church of the Antiochians The Lord made my bonds easie and light in the time of my imprisonment when I heard that by divine providence Asclepiades a man most fit by reason of the worthiness of his faith was intrusted with the care over the holy Church of the Antiochians he signifies that he sent this Epistle by Clemens writing on this manner at the End I have sent these letters to you my Lords and Brethren by Clemens a blessed Presbyter a virtuous and approved person whom ye have known and shall know better who while he was here by the providence and care of God confirmed and increas'd the Church of the Lord. CHAP. XII Concerning Serapion and his Books that are extant 'T Is likely that other monuments of Serapion's studiousness and learning are preserv'd amongst other men but those writings onely came to our hands which he wrote to one Domninus a man who in the time of Persecution fell from the faith in Christ to the Jewish superstition And what he wrote to Pontius and Caricus Ecclesiastical men and other Epistles to other persons Another book also was compos'd by him concerning that Book Intituled The Gospel according to Peter which Book he wrote to confute the Errours in that for some mens sakes in the Church of Rhosse who taking an occasion from the foresaid Gospel inclin'd to Heterodox doctrines Out of which Book 't will not be unfit to set down some few words in which he sets forth the opinion he had concerning that Book writing thus For we my brethren doe admit of Peter and the other Apostles as of Christ himself but like wise men we reject those writings which are forg'd in their names knowing that we have receiv'd no such Books For I when I came to you thought all of you had adhered to the Right faith And when I read not the Gospel which was offer'd me that bears Peters name I said if this be the onely thing which seems to breed this dejected spirit in you let it be read But now understanding from what has been told me that their minds were covered with some Heresie I will make haste to come to you again wherefore brethren expect me suddenly But we Brethren have found out what heresie Marcianus was of for he contradicted himself not understanding what he said which you shall understand by some things which have been written to you For we have been able to borrow this very Gospel of some who have been continually exercised in it that is of some of their successours who preceded Marcianus whom we call Doceti for many of Marcianus's Tenets are derived from their doctrines and read it and we find indeed many things agreeable to the true doctrine of Christ but some things that are particularly to be excepted against and avoided which also we have here subjoyned upon your account And thus much concerning Serapion's Books CHAP. XIII Concerning the writings of Clemens CLemens his Stromata's which are in all eight books are extant amongst us which books he thus intituled The variegated contexture of discourses of Titus Flavius Clemens concerning all things which appertain to the knowledge of the true Philosophy of the same number with these are his books intitul'd Institutions in which he by name mentions Pantaenus as being his Master and he writes down his opinions he had receiv'd concerning the scope of Scripture and explains his traditions he has also an Hortatory discourse to the Gentiles And three books Intitl'd the Tutor And another book of his with this title What Rich man can be sav'd And a book concerning Easter Disputations also concerning the Fasting And concerning detraction And an exhortation to patience to those who were newly baptiz'd And a book intitl'd the Ecclesiastick Canon or against those who Judaized which book he dedicated to Alexander the fore-mention'd Bishop Moreover in his Stromata he does not onely compose miscellaneous discourses out of the holy Writings but he also mentions some things out of the Gentile Writers if any thing seems profitable which was spoken by them he also explains various opinions which occur in several books both of the Greeks and Barbarians He moreover consutes the false opinions of the Arch-hereticks He laies open much of History affording us large subject-matter of several sorts of learning Amongst all these he intermixes the Philosophers Opinions Hence he fitly made the Title Stromata answerable to the subject of the book In the same book he produces authorities out of those Scriptures which are not allow'd of as Canonical out of that which is call'd The Wisdom of Solomon and out of the book of Jesus the son of Sirac And out of The Epistle to the Hebrews And out of the Epistles of Barnabas Clemens and Jude He also makes mention of Tatianus's book against the Grecians and of Cassianus who also made a Chronographie Moreover he mentions Philo Aristobulus Josephus Demetrius and Eupolemus Jewish Writers who all have prov'd by their writings that MOSES and the Originals of the Jewish Nation are ancienter then any thing of antiquity amongst the Grecians And this mans books afore-mention'd are stuff'd with very much excellent learning of several kinds In the first of these books he saies concerning himself that he was born next to the first successours of the Apostles He promises also in them that he would write Commentaries upon Genesis And in his book concerning Easter he confesses he was constrained by his friends to commit to writing for the benefit of posterity those traditions which he had heard from his Ancestours In that same book also is mention'd Melito Irenaeus and some others whose explications he sets down CHAP. XIV What Writings Clemens has mentioned THat I may speak briefly in his Institutions he makes short explications of all the written word of God not omitting those Scriptures whose authority is questioned by some I mean the Epistle of Jude and the other Catholick Epistles and that of Barnabas and that which is said to be the Revelation of Peter And The Epistle to the Hebrews which he affirms to be Paul's but was written to the Hebrews in the Hebrew tongue which when Luke had with much care and pains translated he publisht it for the use of the Grecians Wherefore we may find the stile of the translation of this Epistle and Of the Acts of the Apostles to be the same But 't was for a very good reason that this Title Paul the Apostle was not set before it for he saies he writing to the Hebrews who were possest with a prejudice against and a suspicion of him
very wisely did not prefix his name at the beginning least he should cause an aversion in them to his Epistle But a little after he continues saying Now as a blessed Presbyter said because the Lord being the Apostle of the Almighty was sent to the Hebrews Paul through modesty in that he was sent to the Gentiles does not entitle himself the Apostle of the Hebrews both in reverence to the Lord and also because 't was over and above his duty that he writ to the Hebrews being the Preacher and Apostle of the Gentiles Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him and it is this Those Gospels he said which contain the Genealogies were written first And this was the occasion of writing Marks Gospel when Peter Preach'd the word publickly in Rome and declared the Gospel by the Spirit many who were there present entreated Mark who had been his follower a long time and remembred what he had said that he would write down the things which had been spoken When he had compos'd the Gospel he imparted it to those who had intreated it of him Peter having understood this used no perswasives either to hinder him or to incite him to it But John being the last of all when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels was mov'd to the enterprise by his acquaintance and being inspir'd by the Spirit he wrote a Gospel concerning Christ's Divinity Thus much Clemens But again the said Alexander in an Epistle of his to Origen mentions Clemens and Pantaenus also as men who were his familiars he writes thus For this as you know was the will of God that the friendship which was begun betwixt us from our Ancestours should not onely remain inviolable but also become more fervent and firm For we know those blessed Fathers who went before us with whom we after a short time shall be joyn'd I mean the truely blessed Pantaenus my Master and the holy Clemens my Master who also profited me much and if there be any others like them by whom I came to the knowledge of you my most excellent Lord and Brother And after this manner were these things Moreover Adamantius for that also was Origen's name in these times when Zephyrinus Presided over the Church of Rome travell'd to Rome as he himself some where says having a desire to see the most antient Church of the Romans where he made no long stay but return'd to Alexandria And with all diligence there perform'd his customary duty of Catechist Demetrius the then Bishop of those Churches exciting him to it and little less then beseeching him to labour earnestly for the utility of the Brethren CHAP. XV. Concerning Heraclas BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity for his researches into and interpretation of the holy Scriptures and moreover for the Catechizing of them who came to him having scarce time to breathe so many flocking together to him One company after another coming from morning to evening to his School he divided the multitudes and electing Heraclas one of his familiars made him his assistant in Catechizing a man who was very studious in Divinity most eminently skilfull in other Learning and one who was not unexperienced in Philosophy He commits the instruction of the New-beginners to him but reserves to himself the hearing of those who had made some proficiency CHAP. XVI What Pains and Study Origen bestowed about the Holy Scriptures ORigen now intended to make such accurate researches into the Holy Scriptures that he learn't the Hebrew tongue And bought the Authentick Scriptures written in Hebrew letters which were extant among the Jews And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy And he sought out some other Versions besides those Common ones of Aquilas Symmachus and Theodotion different from them which he having searcht out first brought to light from I know not whence nor out of what Corners having been forgotten for a long time concerning which because he was uncertain who were the Authours of them by reason of their obscurity he onely Noted this that one of them was by him found at Nicopolis near Actium and another at some other place Moreover in his Hexapla of the Psalms after those four excellent Editions he adds not onely a fifth and sixth but also a seventh Version and upon one of them again he has Noted that it was found at Jericho in an Hogs-head in the times of Antoninus the son of Severus When he had thus Collected all these Versions into one body and divided them into Verses having placed them directly one against the other together with the Hebrew Text he left us those Copies which are call'd Hexapla He afterwards prepared apart by themselves Aquila's Symmachus's and Theodotion's Edition together with the Septuagint and put them out in his Tetrapla CHAP. XVII Concerning Symmachus the Translatour MOreover We must understand that this Symmachus one of the Translatours was an Ebionite For there is an Heresie called the Heresie of the Ebionites who say that Christ was born of Joseph and Mary and suppose him to have been meer Man who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it as we have before made known somewhere in our History Symmachus's Commentaries are even yet extant in which he seems to confirm the foresaid Heresie disputing strongly against Matthew's Gospel Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures from one Juliana upon whom he saies these books of Symmachus's devolved by right of succession CHAP. XVIII Concerning Ambrosius AT this time Ambrosius who favour'd the Valentinian Heresie being convinc'd by the truth Preach'd by Origen and having his mind cleared as it were with light assents to the doctrine of the Orthodox faith of the Church And Origen's fame being nois'd abroad every where several men of great learning flock'd to him intending to make tryal of this man's sufficiency in the Scriptures Also infinite multitudes of Hereticks and not a few Philosophers and them most famous gave diligent attention to him almost like Schollars learning from him besides Divinity those things which appertain to External Philosophy For he initiated those whom he perceived to have acute parts into Philosophical Learning Teaching them Geometry and Arithmetick and the other previous Sciences Also guiding them into the knowledge of the various Sects among Philosophers explaining the writings that are amongst them and Commenting on and searching into all things So that even amongst the Gentiles this man was openly declared to be a great Philosopher He also incited many of meaner capacities to the study of the Liberal
ignorant for how could he be that there should be 46 Presbyters seven Deacons Seven sub-Deacons Clerks 42 Exorcists Readers together with Janitors 52. Widows and indigent persons which could not maintain themselves above a thousand and five hundred All these the grace and bounty of the Lord maintain'd But neither could so great multitude so necessary in the Church a congregation which by Gods providence is both rich and numerous together with a great and innumerable multitude of people make this man ashamed of this so desperate an attempt or deter him from proceeding in it or recall him into the Church And again after some other words which intervene he adjoyns these But come on let us in our following words declare in what works of his own or what good practices he was so confident as to aspire to a Bishoprick Was it upon this account that from the beginning he had been conversant in the Church and had fought many combats in defence of it and had been in many and great perils upon account of Religion No this is nothing so For the devil who had entered into him and for a long time dwelt in him was the occasion of his being a believer He being relieved thereof by the Exorcists fell into a grievous distemper and it being supposed that he would die immediately he received Baptism being besprinkled with water on the bed whereon he lay if that can be termed Baptism Neither when he had escaped that sickness did he afterwards receive the other things which the Canon of the Church injoyneth should be received nor was he sealed by the Bishops imposition of hands which if he never received how did he receive the holy Ghost And again a little after he saith This man in the time of Persecution through timerousness and a desire of life deny'd that he was a Presbyter For being desired and intreated by the Deacons that he would come out of his Chamber in which he had shut himself up and succour the Brethren as far as it was meet and possible for a Presbyter to succour the distressed Brethren who wanted assistance he was so far from complying with the Deacons who intreated him that with great indignation he went his way and departed For he said he would no longer be a Presbyter but was a favourer of another kind of Philosophy Having ran over some few passages he makes this addition hereto in these words For this excellent fellow has deserted the Church of God in which after he had received Baptism he was vouchsafed the degree of Presbyter by the favour of the Bishop who by imposition of hands Ordain'd him Priest Who being denyed Orders by all the Clergy and many of the Laity because it was not lawfull for one who had been baptized in his bed by reason of some infirmity as he was to be admitted into any sacred Order the Bishop intreated licence might be granted him to Ordain this person onely To these impious acts he afterwards subjoyneth this other the worst of all his wicked exploits saying thus For he made oblations and distributed to every one a part thereof which when he had delivered instead of blessing them he compelled the wretched men to swear holding the hands of him that received with both his hands and not letting them go till the persons had sworn pronouncing these words for I will here make use of his own words Sweat to me by the body and bloud of our Lord Jesus Christ that thou wilt never desert me and revolt to Cornelius So the miserable man was not permitted to taste before he had cursed himself And at the receiving of the bread instead of saying Amen he says I will never return to Cornelius Again after some other words he says thus Now you must understand he is stript naked of all his followers and leâ—t desolate The Brethren daily deserting him and returning to the Church And Moses a blessed Martyn who lately amongst us suffered a famous and admirable Martyrdom taking notice in his life time of this man's impudence and folly deprived him of communion together with the five Presbyters who with him had voluntarily separated themselves from the Church Now at the end of his Epistle he makes a catalogue of those Bishops who were present at Rome and condemn'd the folly of Novatus He also gives an account of their names and the name of every ones particular Church in which he Govern'd He does also expresly mention those who were not then present at Rome but by letters approved of the sentence of the foresaid Bishops together with their names and the names of the Cities from which each of them wrote Thus much Cornelius has recorded in his Epistle to Fabius Bishop of Antioch CHAP. XLIV Dionysius's story concerning Serapion DIonysius Bishop of Alexandria sent Letters to this same Fabius who was something inclining to this Schism and having discours'd severall things concerning repentance in his Letters to him and also related the combats of some who had undergone Martyrdom a little before at Alexandria amongst other stories he relates a miraculous thing which I thought necessary here to insert into this our History it runs thus I will here propose to you one example which happened amongst us There was amongst us one Serapion an old man a believer who for a long time had lived blameless but in the time of persecution he lapsed he often petitioned for pardon but no body gave attention to him because he had sacrificed Being taken with sickness he remained for the space of three days speechless and senseless being a little refreshed on the 4 th day he called his daughters son to him and said Child how long do you detain me I pray make hast and absolve me quickly call one of the Presbyters to me And when he had spoken these words he was again speechless The child ran to the Presbyter It was now night and the Presbyter also was sick and not able to come But because I had before given command that those people who were dying if they desired it and especially if they had before humbly requested it should be absolved that they might depart with a lively hope he gave to the Child a piece of the Sacrament bidding him to moisten it in water and put it into the old man's mouth the child 〈◊〉 with it And when he approached before he came in â— Serapion again recovered himself a little and said Child thou art come the Presbyter was not able to come but doe thou perform quickly what he injoyn'd thee and let me depart The boy moistned it in water and put it into his mouth immediately And when he had swallowed it by little and little he straightway gave up the Ghost Is it not plain that he was preserved and his life prolonged till he was absolv'd that his sin being quite blotted out he might
for the several good works he performed be acknowledged by Christ. Thus much Dionysius CHAP. XLV Dionysius's Epistle to Novatus LEt us now see what the same person wrote to Novatus who about this time disturbed the fraternity of the Roman Church Take notice therefore how he writes to him because he pretended that some of the Brethren were the Authors of his Apostacy and Schism and how he yielded to it being compelled by them Dionysius sendeth greeting to our Brother Novatus If you as you say were seduced unwillingly you should manifest it by a voluntary return For better it were to endure any thing whatever then that the Church of God should be rent asunder Nor were Martyrdom less honourable if a man suffer death before he will yield to raise Schism in the Church then if he undergoe it rather than he will yield to sacrifice to Idols Yea in my opinion 't is much more glorious for in that case man suffers Martyrdom for his own soul's sake onely but in this he undergoes it for the sake of the whole Church Wherefore now if you can perswade or compel the Brethren to return to concord your good deed will be greater then your crime for this will not be imputed to you but that will be commended But if you can effect nothing upon the disobedient save your own soul. I wish you health and that you may embrace Peace in the Lord. These things he wrote to Novatus CHAP. XLVI Concerning Dionysius's other Epistles HE also wrote an Epistle concerning Repentance to them in Aegypt in which he layeth down his Opinions concerning the lapsed and makes distinctions in the degrees of faults There is also extant a particular book of his concerning Repentance to Conon Bishop of the Church of Hermopolis And another objurgatory Epistle to his flock at Alexandria And amongst them there is an Epistle written to Origen concerning Martyrdom And an Epistle to the Brethren at Laodicae over whom Thelymidres was Bishop He also writ concerning Repentance to the Brethren in Armenia over whom Meruzanes was Bishop He writes to all these and also to Cornelius Bishop of Rome after he had received his Epistle concerning Novatus Where he declares that he was invited by Hâ—lâ—nus Bishop of Tarsus in Cilicia and those who were with him and also by Firmilianus Bishop of Cappadocia and by Theoctisâ—us Bishop of Palestine to meet them at the Synod at Antioch where some men endeavoured to establish the Novatian Schism Moreover he sends him word that he had heard Fabius was dead and that Demetrianus was appointed to be his successour in the Bishoprick of Antioch He also writes concerning the Bishop of Jerusalem in these very words Also blessed Alexander being in prison there died a happy death There is extant besides this another Epistle of his sent by Hippolytus to the Brethren at Rome concerning the Office of a Deacon He also wrote another to them concerning Peace and concerning Repentance likewise And again he wrote another to the Confessours there who even at that present were favourers of Novatus's Opinion He also sent to those same men two other Epistles after their return to the Church He also compiled many more Epistles written to divers persons wherein he has left to them who at this time studiously peruse his Works variety of profit The End of the Sixth Book of the Ecclesiastical History THE SEVENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE DIonysius the Great Bishop of Alexandria shall again assist us with his words in the Composure of this Seventh Book of the Ecclesiastick History who particularly relates all the Actions of his own Times in the Epistles which he left to Posterity And our Narration shall take its beginning from hence CHAP. I. Concerning the wickedness of Decius and Gallus GALLUS succeeds Decius who was slain in a short time together with his Children before he had fully compleated the Second year of his Reign About this time died Origen having lived Seventy years wanting one But Dionysius in his Epistle to Hermammon writes thus concerning Gallus But neither did Gallus understand what was Decius's destruction neither did he before see what brought his ruine But he also stumbled upon the same stone which lay before his eyes He his Kingdom being in a happy state and all affairs succeeding according to his desire persecuted the holy men who offered up their prayers to God for his peace and safety and together with them drove away those prayers by which they interceded for him This he writes concerning Gallus CHAP. II. Who about these times were Bishops of Rome COrnelius having possessed the Bishoprick of Rome about three years Lucius was appointed his successour He having ministred in the Office not eight whole months died and relinquished the dignity to Stephen It was this Stephen to whom Dionysius wrote the first of his Epistles concerning Baptism there being about that time a great controversie raised whether it were lawfull for the Converts of what Sect soever to be cleansed by Baptism For an old Custom had prevailed that about these Converts onely imposition together with prayer was to be used CHAP. III. How Cyprian with some Bishops which were of his mind was the first that was of the Opinion that the Converts of any Heretical Sect whatever ought to be rebaptized CYprian then Bishop of Carthage was the first of all who thought that Hereticks should not be admitted unless they were Cleansed from their former errour by Baptism But Stephen thinking no innovations ought to be raised in opposition to the Tradition which had prevailed of Old was in no wise well pleased at this CHAP. IV. How many Epistles Dionysius wrote concerning this Controversie DIonysius therefore having written at large to him concerning this business at last certifieth him that the Persecution being allayed the Churches in all places which detested Novatus's Novelties had regained a general Peace amongst themselves thus he writes CHAP. V. Concerning the Peace which followed the Persecution BUt know my Brother that all the Churches throughout the East amongst which there were formerly divisions are now united And a little farther he writes and all the Prelates every where are in perfect Concord as to their sentiments and rejoyce exceedingly for this unexpected Peace to wit Demetrianus Bishop of Antioch Theoctistus of Caesarea Mazabanes of Aelia Alexander being dead Marinus of Tyre Heliodorus of Laodicea Thelymidres being deceased Helenus of Tarsus and all the Churches of Cilicia Firmilianus and all Cappadocia For I have here onely named the more eminent Bishops that my Epistle might not be too long nor my relation troublesome Also all the Provinces of Syria and Arabia whom you frequently relieve and to whom you have now written Mesopotamia also Pontus and Bithynia And in a word all people every where rejoyce for the concord and Brotherly-love
that For I durst not rebaptize one who had heard the giving of thanks and had together with the rest of the congregation said Amen to it and who had stood before the holy Table and stretched out his hand to receive the holy food and who had received it and for a long time had been partaker of the body and bloud of our Lord Jesus Christ. Moreover I bad him be of a good courage and approach the holy Communion with a stedfast faith and a good conscience But he ceaseth not his lamentations and has been afraid to come to the holy Table and can scarce endure to be present at the prayers although he be desired There is also extant another Epistle of his besides those before spoken of concerning Baptism which is directed from him and the Church he presided over to Xystus and the Church at Rome In which Epistle he enters into a prolix argumentation about and discourses at large upon the Question proposed There is also extant another Epistle of his besides these concerning Lucianus which he wrote to Dionysius the Roman But thus much concerning these things CHAP. X. Concerning Valerian and the Persecution in his Reign MOreover Gallus having not possessed the Empire two compleat years was slain Valerian and Gallienus his son succeeded in the Government Again therefore what Dionysius relateth concerning this Valerian we may gather out of his Epistle to Hermammon in which he makes this Narration This also is revealed to S t John for saith he And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths It is matter of wonder to see how both these things are fulfilled in Valerian and especially if we consider how he behaved himself before the Persecution how kind and how loving he was to the servants of God For no Emperour of all his predecessours was so courteously so lovingly dispos'd towards them no not those who are manifestly reported to have been Christians as he was who at the beginning of his Empire seem'd most mercifull most loving towards them His whole household was filled with pious men and was seemingly a Church of God But his Master and Chief of the Magicians of Aegypt perswaded him to change his resolution bidding him murther and persecute those pure and holy men as being impugners and obstructers of accursed and abominable sorceries For there were then and are yet living men who with their very aspects or blowing upon or words are powerful enough utterly to dissipate the cheats of noxious Demons He advised him to perform impure rites of initiation abominable inchantments and execrable sacrifices to cut the throats of miserable Infants to sacrifice the children of unhappy parents to rip open the bowels of new-born babes and to tear in pieces and cut asunder God's own workmanship as if by these Acts he should purchase for himself a prosperous felicity He also adds these words Indeed Macrianus offered acceptable thank-offerings to the Demons for the Empire which he hoped for who at first when he was nam'd the Emperours Rationalist did mind nothing that was reasonable or for the publick But he lay under the curse of the Prophet which saith Wo to them who prophesie after their own hearts and regard not the publick good For he did not understand that there was a providence which over-ruled all things Neither had he regard to the judgment of him who was before all is in all and above all Upon this account he was indeed an adversary of his Catholick Church but he alienated and banished himself from the mercy of God and fled away from his own salvation as far as he could in this thing verifying his own name After some other passages he again saith For Valerian who was induced to act these things by his means was exposed to affronts and reproaches according to what was spoken to Esaias saying They have chosen their own ways and their soul delighteth in their abominations I also will chuse their delusions and recompence their sins upon them This Macrianus was most extraordinarily desirous of the Empire but being unable to put on the imperial dignity because of his feebleness of body he made his two sons Emperours who were heirs of their fathers iniquities The prophecy which God spake is most evidently accomplished in these two brothers Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me For he imposed his own evil lusts which he could not injoy upon the heads of his Children and imprinted on them his own wickedness and hatred against God Thus much Dionysius writeth concerning Valerian CHAP. XI Concerning what then happened to Dionysius and to those Christians which were in Aegypt BUt concerning the Persecution which raged exceedingly against him what sufferings also he and others sustained upon account of the worship of the supream God his own words will declare which he wrote in answer to Germanus a Bishop of those times who endeavoured out of malice to revile him thus he answers him I run the hazard of falling into great folly and stupidity being compelled of necessity to relate the miraculous providence of God concerning us But because 't is said It is good to keep close the secrets of a King but it is honourable to reveale the workes of God therefore I will hand to hand engage in the assault made against me by Germanus I came to Aemilianus not without company for there followed me Maximus my fellow Presbyter and Faustus Eusebius and Chaeremon who were Deacons One of the brethren of Rome also then present went in with us Neither did Aemilianus say to me at first do not you hold solemn assemblies for this was needless for him to have said and a recursion from the last to the first or principal thing in hand for it was not his desire that we should not assemble others but his principal care was that we our selves should not be Christians And he commanded me to leave off that way of worship for he thought that if I would change my mind others would follow my example I replied not impertinently but in short that we ought to obey God rather than man But I openly protested that I worshipped him who is the onely true God and adored no other and that I would never change my mind nor ever cease being a Christian After these words he bid us depart thence into a Village called Cephro adjoyning to the wilderness But hear what words passed on both sides as we find them inserted in the Publick Records when Dionysius and Faustus and Maximus and Marcellus and Caeremon were brought in Aemilianus the Governour said I have also discoursed with you by word of mouth concerning the clemency which our Lords the Emperours have used towards you for they have given
preludiums directing his words as in the following passages he has declared against those who denyed that Christ came in the flesh Wherefore on set purpose he subjoyneth this And what we have seen we bear witness to and shew unto you that eternal life which was with the Father and was manifested unto us That which we have seen and heard declare we unto you He is constant to himself and does not in the least wander from his subject proposed but in the same Periods and words he does prosecute all points some of which expressions we will briefly recount He who does carefully read them will both in his Gospel and Epistle very frequently meet with life very often with light an avoiding of darkness very frequently with truth grace joy the flesh and bloud of our Lord judgment forgiveness of sins the love of God towards us the commandment of mutual love one towards another and that we ought to keep all the Commandments There is also contained in them the condemnation of the World of the Devil and of Antichrist the promise of the Holy Ghost the Adoption of the sons of God a faith Universally required of us mention of the Father and the Son in every place In summe they who note the phrase in all things throughly may easily discern that the Genius and Stile both in the Gospel and the Epistle appears to be one and the same But the Revelation is altogether different from and unlike to these it has no alliance to nor as I may so say familiarity with either of these nor has the Revelation so much as one syllable in it which is common to these Neither does the Epistle for I omit the Gospel make the least mention of the Revelation nor the Revelation of the Epistle And yet Paul in his Epistles mentions something concerning his Revelations which he did not digest into a volume by themselves Furthermore by the phrase the difference betwixt the Epistle and Gospel and the Revelation may be easily conjectured for those are not onely written most correctly and agreeable to the purity of the Greek tongue but they are also composed with great elegancy in the words in the Argumentations and whole contexture of the discourse So impossible it is for any one to find any Barbarism or Soloecism or lastly any Idiotism in them For the Evangelist 't is apparent had both faculties the Lord had endewed him with both that is the gift of knowledge and the gift of speaking As touching this other John I doe not indeed deny that he saw the Revelation and that he received the gift of knowledge and of prophesie But I take notice that his dialect and stile is not pure Greek but he makes use of some Barbarous words yea and in some places he has Soloecismes which it is not now necessary to give a Catalogue of For I would have no one suppose that I have said these things in a way of derision but onely on this account that I might explain the dissimilitude of these books CHAP. XXVI Concerning Dionysius's Epistles THere are extant many more of Dionysius's Epistles besides these As for example his Epistles to Ammon Bishop of Berenice against Sabellius and an Epistle to Telephorus also one to Euphranor and again another to Ammon and Euporus He also wrote four more Books upon the same subject and dedicated them to his namesake Dionysius Bishop of Rome There are also more of his Epistles besides these extant amongst us and moreover some Books of his which are something verbose and prolixe and are written in an Epistolary form As for example his Books concerning Nature which are dedicated to Timotheus a child concerning Temptations which he dedicated to Euphranor Besides these Books in his Epistle to Basilides Bishop of Pentapolis he says he wrote a comment upon the beginning of Ecclesiastes He has also left us several Epistles which he wrote to this Basilides Thus many are Dionysius's works But now after an Historical relation of those things we will deliver to the knowledge of Posterity an account of our own Age. CHAP. XXVII Concerning Paul of Samosata and the Heresie founded by him at Antioch DIonysius namesake to Dionysius Bishop of Alexandria succeeds Xystus after he had presided over the Church of Rome Eleven years About the same time also died Demetrianus Bishop of Antioch whom Paul of Samosata succeeded in his Bishoprick This Paul had an abject and low opinion of Christ contrary to the Doctrine of the Church as if he had been by nature no more then a meer man Dionysius Bishop of Alexandria was intreated to come to the Synod He having complained of his Age and also of his infirmity of body deferred his coming But he openly declared by letter what was his sense and opinion concerning the matter in debate But the rest of the Pastors of the Churches from all parts hastned to Antioch and were convened there as against the corrupter of Christ's flock CHAP. XXVIII Concerning the Eminent Bishops of those times THe most eminent of these assembled were Firmilianus Bishop of Caesarea in Cappadocia Gregory and Athenodorus both brothers Bishops of the Churches of Pontus Besides these there were Helenus Bishop of Tarsus and Nichomas Bishop of Iconium Also Hymenaeus Bishop of Jerusalem and Theotecnus Bishop of Caesarea upon the Confines of Jerusalem Besides these Maximus who with great commendation governed the Brethren of Bostra And a great many more may be reckoned who together with Presbyters and Deacons were convened in the aforesaid City at the time aforesaid and upon the same account But these were the most eminent of them All these therefore being assembled in the same place together divers times and often disputations and Questions were raised in every Synod On the one side Paul of Samosata endeavoured to conceale and hide his Heterodox Opinions on the other these persons striving with all diligence to denudate and make apparent his Heresie and Blasphemie against Christ. In the interim Dionysius dies in the twelfth year of Gallienus's Empire after he had presided in the Bishoprick of Alexandria seventeen years Maximus succeedeth him But Gallienus having held the Empire fifteen years compleat Claudius was constituted his successour He having Reigned two years left the Government to Aurelianus CHAP. XXIX How Paul being confuted by Malchion a Presbyter who formerly had been one of the Sophistae was deposed IN this Emperours time was the last Synod convened which consisted of a very great number of Bishops The Authour of that Heresie at Antioch being now convicted and by all manifestly condemn'd of false Doctrine was excommunicated out of the Catholick Church which is under heaven But one Malchion most especially confuted and convinced him being desirous to keep himself conceal'd He was a most eloquent man and Master of the Grecian Philosophy School at Antioch And moreover for his surpassing sincerity in the faith
of Christ he was honoured with a Presbytership of the Church there Now this man having undertaken to dispute against Paul the Notaries having written down all the passages of that disputation which is at this day extant was the onely person that was able to detect and convince that crafty and deceitfull fellow CHAP. XXX Concerning the Epistle of the Bishops against Paul THe Prelates therefore being assembled together by common consent writ an Epistle to Dionysius Bishop of Rome and Maximus Bishop of Alexandria and then sent it over all the Provinces both manifesting their diligence to all men the perverse Heterodoxy of Paul the Confutations and Disputes which were held against them and also giving in a Narration of the whole Life and Morals of the man whose words in which Epistle that Posterity may remember them it will be convenient here to relate THE EPISTLE To Dionysius and Maximus and to all our fellow-Ministers over the whole world Bishops Presbyters and Deacons and to the whole Catholick Church under heaven Helenus Hymenaeus Theophilus Theotecnus Maximus Proclus Nicomas Aelianus Paul Bolanus Protogenes Hierax Eutychius Theodorus Malchion and Lucius And all the rest of the Bishops of the Neighbouring Cities and Provinces which are with us the Presbyters and Deacons and the Churches of God To the beloved Brethren in the Lord health After some words interpos'd they adde these following We have written to and intreated many of the Bishops far Remote that they would come and assist in the Curing of this Pestiferous Doctrine for we wrote to Dionysius Bishop of Alexandria and to Firmilianus Bishop of Cappadocia men of blessed Memory The first of them wrote to Antioch but did not so much as vouchsafe the Authour of the Heresie a salutation neither did he write to him by name but to the whole Church a Copy of which Letter we have here inserted The other Firmilianus came twice and condemned Paul's novelties as we who were then present do attest and many others do also know as well as we But when he promised to recant Firmilianus believing him and hoping that the business might be composed without any reproach to our Religion deferred his sentence being deceived by him who denyed his God and Lord and who kept not the faith which he formerly professed But Firmilianus was now about coming to Antioch and he came as far as Tarsus For he had had experience of his malicious wickedness who denyed his God But in the interim of our assembling and whilest we were sending for him and expecting his coming he died After some other passages they describe his Morals and what course of Life he lead in these words But since he turn'd to forged and spurions Opinions departing from the true Rule it is not our concern to examine the Actions of one who is out of the Church Neither how he who was formerly poor and indigent having had no Estate from his Parents nor got any thing by any Trade or Profession is now become incredibly rich by his unlawful and sacrilegious dealings by extortion and vexatiousness used towards the Brethren and by taking bribes from those that were injured promising to help them to their right for a reward but he deceiv'd them too getting money for doing nothing through their willingness who were entangled in Suits to give any thing for a delivery from those troubles He supposed godliness to be gain Neither need we declare how proud and insolent he was being invested with secular Dignities and desiring to be stiled a Ducenarius rather then a Bishop and how he walk't in state through the Forum reading and dictating Letters as he walked in publick with a numerous Guard about him some going before and some following him in so much that there was an ill opinion and an odium brought upon the faith through his pride and haughtiness Neither does it concern us to examine his vain glorious ambition in the Ecclesiastick conventions which he greedily pursues being desirous of glory and affected with an imaginary pomp with such devices as these terrifying the minds of the faithful and ignorant Besides he errected for himself a Tribunal and a lofty throne not like one of Christ's disciples but had a place called his Secretum like as the secular Magistrates have He also used to clap his hand upon his thigh and stamp't upon the Throne with his feet And such as did not commend him and shake their oraria as they usually did in the Theaters and did not make loud exclamations nor leapt up and down in the same manner as his favourites which were a company of silly men and women that during their hearkning to him used such indecencies did but were attentive to him with such a seemly reverence and decencie as befits the house of God those persons he rebuked and reproach't In his publick discourses he reflected upon those Doctours of our Religion that were dead with all imaginable scorn and petulancy but he magnified himself not as became a Bishop but rather like a counterfeit and an Impostour He abolished the Psalms which were usually sung in honour of our Lord Jesus Christ as Novel and the composures of modern men On the great feast of Easter he appointed women to sing Psalms in his commendation in the body of the Church which whosoever heard might justly tremble at He also privately sent the Bishops of the Neighbouring Villages and Towns and the Presbyters who were his flatterers to make discourses to the people in commendation of him For he will not joyn in a confession with us that the Son of God came down from heaven that we may now premise some things of what we shall hereafter more at large declare in writing Neither shall this be affirmed on our bare word but it is evident in many places up and down his Acts which we have sent you and most especially there where he says that Jesus Christ is of the earth But those who chaunt out his praises and sing his Encomium's amongst the people do say that this their impious master is an angel come down from heaven nor does that haughty fellow prohibit these expressions but is himself present when they are spoken What need we here mention his and his Presbyters and Deacons Subintroduced women as the Antiochians term them in whom he conceals not onely this but many other damnable crimes which he is conscious of and of which he has been convict they are guilty that by this means he may keep them so obnoxious as not to adventure through a fear of their own guilt to accuse him for his impious words and practises Moreover he has enriched them And this is the reason he is beloved and admired by them who covet such things But why do we write these things We know beloved that it is the duty of a Bishop and of the whole Clergy to be examples of good
have before manifested And having spent the remaining part of their time in a private and retired condition they concluded their lives after this manner The one who in respect of his Age and Honour took place of all the rest was consumed by a lasting and most painfull distemper of body the other who was the next to him in honour put an end to his life by hanging of himself undergoing this punishment which was agreeable to a certain Diabolical Prediction concerning him upon account of those many villanies he had most audaciously perpetrated Of the remaining two the last who as we have said was the Authour of the whole Persecution underwent those miseries which we have related before But he who in dignity preceded this man I mean that most favourable and mercifull Emperour Constantius who during the whole time of his Government behaved himself in such sort as befitted an Emperour who both in other matters represented himself to be most courteous and beneficent and also was unconcerned in the persecution raised against us who preserved the worshippers of God living under his Government from all manner of injuries and molestations who neither demolished the edifices of the Churches nor attempted any other new design against us this Emperour Constantius I say obtained a fortunate and truly thrice happy conclusion of his life being the onely person that ended his life peaceably and gloriously during his swaying the Imperial Scepter and left his own Son in all respects a most sober and pious Prince his successour in the Empire He being from the very beginning forthwith proclaimed supream Emperour and Augustus by the Souldiers declared himself to be an emulatour of his Fathers reverend regard towards our Religion Such was the conclusion of their lives which happened to the forementioned four Emperours at different times Moreover of them he onely whom we mentioned a little before made the foresaid confession and together with those who were afterwards taken in to be Colleagues with him in the Empire made it publickly known to all men by an Edict proposed in writing EUSEBIUS PAMPHILUS'S BOOK Concerning the MARTYRS of PALESTINE In one Copy we also found these following Chapters at the End of the Eighth Book IT was the Ninteenth year of Diocletians Empire the moneth Xanthicus which the Romans call April Flavianus being Governour of the Province of Palestine in which year to wit when the Feast of the Salutary Passion was near at hand the Edicts on a sudden were every where set forth commanding the Churches to be pulled down to the ground and the Scriptures to be consumed with fire and ordering that such as were promoted to honours should be degraded and that the ordinary sort of people if they persisted in a resolution of retaining the profession of Christianity should be deprived of their liberty Such was the vehemency of the first Edict against us But not long after other Rescripts were brought wherein order was given that all Prelates of the Churches every where should first be put in bonds and afterwards compelled by all ways imaginable to offer sacrifice CHAP. I. Concerning Procopius Alphaeus and Zacchaeus Martyrs PRocopius therefore the first of the Martyrs of Palestine before he had experienced a confinement in prison was immediately upon his very first Arrival brought before the Presidents Seat of Judicature and being commanded to offer sacrifice to those by the Gentiles stiled Gods he said that he knew but one onely God to whom sacrifice was to be offered according to that manner which he himself had appointed But when he was bidden to sacrifice to the four Emperours having uttered a sentence which was in no wise pleasing to them that which he said was these words of the Poet Homer It is not good to have many Lords let there be one Lord one King he was forthwith beheaded on the eighth day of the moneth Desius that is as the Romans stile it before the seventh of the Ides of June on the fourth day of the week This was the first Martyrdom that was consummated at Caesarea in Palestine but after him very many Prelates of Churches in that Province having at the same City chearfully undergone most grievous tortures exhibited to the Spectatours a relation of illustrious Combats But others dis-spirited by reason of their fear were immediately discouraged at the very first attaque made against them Every one of the rest underwent various and interchangeable sorts of tortures one was scourged with innumerable stripes another was racked had the flesh of his sides scraped off with iron nails and was loaded with an insupportable burthen of bonds by reason of which some happened to have the sinews of their hands weakened and made feeble Nevertheless they all endured whatever befell them agreeable to the secret judgment of God For one being taken by the hand by some others who led him to the Altar and thrust the impure and detestable sacrifice into his right hand was dismissed as if he had sacrificed Another who had not in any wise touched the sacrifice yet when others affirmed that he had sacrificed went silently away A third taken up half dead was cast forth as if he had been so really and being loosed from his bonds was computed amongst their number who had offered sacrifice A fourth crying out and making protestation that he would not perform what he was enjoyned by them to do was stricken on the mouth and being silenced by a great company of persons purposely appointed upon that account was forcibly thrust out although he had not sacrificed So highly did they every way esteem their being thought to have perfected what they desired Of all these therefore who were so numerous onely Alphaeus and Zacchaeus obtained the crown of holy Martyrdom Who after they were scourged and had had their flesh scraped off with torturing irons when they had endured most grievous bonds and cruciating pains therein after various other tortures they were put into the stocks where for four and twenty hours space their feet were distended to the fourth hole and having confest that there was but one only God and one King Jesus Christ as if they had uttered something that was blasphemous and impious they underwent the same sort of punishment with the first Martyr Procopius and were beheaded on the seventeenth day of the month Dius which day amongst the Romans is before the fifteenth of the Calends of December CHAP. II. Concerning Romanus the Martyr MOreover what was done about Romanus on the very same day at Antioch does worthily deserve to be commemorated for he being born in Palestine was a Deacon and Exorcist in the Church of Caesarea coming to Antioch at that very time when the Churches were demolished and having seen many men women and children flocking in crouds to the Temples of the Idolls and offering
another while the Historical parts of Scripture and again at other times the Evangelick and Apostolick writings I was I confess amazed when I first saw this man standing in the midst of a numerous Ecclesiastick congregation and repeating some parts of the divine Scripture For as long as I could only hear his voice I supposed him to have read what is usually rehearsed in such assemblies But when I approached very neer and saw plainly what was done to wit all the rest in the assembly standing round and having their eye-sight clear and perfect and him making use of the eyes of his understanding only in reality delivering oracles like some Prophet and far surpassing those that were sound and healthy in body I could not forbear praising and glorifying of God And I thought that I really beheld a firm and most evident instance to perswade me to believe that he is to be accounted truly a man not who appears so to be by the external shape of his body but who is such in respect of his mind and understanding For although this person had a mangled and deformed body yet he demonstrated the strength of his internal faculties to be great and most powerful Moreover God himself vouchsafed to allot these forementioned persons who living in a place apart by themselves spent their time according to the usual manner in prayers fastings and in the performance of other severe exercises of Religion a blessed and salutary death reaching out to them his propitious right hand But that malicious enemy of all goodness unable to endure them any longer in regard they were carefully armed against him with their continual prayers to God resolved to have them killed and removed from off the earth as being troublesome to him Which God permitted him to attempt and perform both that he should not be hindred from â—oing mischief agreeable to his own mind and purpose and that they might at length receive the rewards of their various combats Thus therefore nine and thirty persons were beheaded on one and the same day by an order from the most impious Maximin These were the Martyrdomes perpetrated in Palestine during the space of ten years and such was the persecution in our days which having been began from those times wherein the Churches were demolished was much increased in the times succeeding by the Governours insolencies Amidst which their various and different combats who were Religious Champions made an innumerable company of Martyrs throughout every Province to wit in Libya and throughout all Egypt Syria and all those Provinces which reach from the East round to the Country of Illyricum For those regions scituate beyond these now mentioned that is all Italy Sicily France and those which lie towards the Sun-setting Spain Mauritania and Africa having not indured the rage of the persecution full out the space of the two first years were vouchsafed a sudden visitation from God and obtained peace divine Providence taking compassion on the simplicity and faith of those men Further an accident a parallel to which the Records from the very first beginning of the Roman Empire cannot shew happened now first in these our days contrary to all expectation For during the persecution in our times the Empire was divided into two parts Those brethren which were inhabitants of the one part that just now mentioned enjoyed peace but such as dwelt in the other part of the Empire endured innumerable conflicts renewed against them successively But when divine grace gave some indications of its candid and compassionate visitation of us then those very Governours of ours who before had been raisers of the wars waged against us in our days having most miraculously altered their minds sounded a retreat extinguishing the flame of persecution kindled against us by Rescripts published in favour to us and by mild Edicts 'T is requisite that we Record their retractation The End of Eusebius Pamphilus's Book concerning the Martyrs of Palestine THE NINTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. Concerning the counterfeited Cessation of the Persecution THIS Revocation contained in the Imperial Edict mentioned before was published in all parts of Asia and throughout the Adjacent Provinces After which publications thus made Maximin the Eastern Tyrant a person as impious as ever breathed and a most deadly enemy to the worship of the supream God being in no wise pleased with these Rescripts instead of the forementioned Edict issues out a verbal Order only to those Governours within his Jurisdiction that they should stop the persecution against us For in regard he durst not in any wise oppose the Decree of his superiours having concealed the forementioned Edict and taken such care as that it should not be publickly proposed in the Provinces under his Jurisdiction he gives order by word of mouth only to those Governours under him that they should put a stop to the persecution against us of which Order they inform one another by Letters For Sabinus who was then honoured with the Prefecture of the Praetorium the chiefest Office among them in a Latine Epistle to the Governours of the Provinces declared the Emperour's pleasure the contents of which Letter we have thus translated The Majesty of our most sacred Lords the Emperours by their earnest and most devout care have long since determined to render the minds of all men conformable to the true and holy Rule of living that by this means they who seem to have embraced usages different from those of the Romanes might be induced to exhibite due worship to the immortal Gods But the obstinate and most untractable perverseness of some mens minds was arrived at such an height that neither could the justice of the Imperial Decree prevaile with them to recede from their own resolutions nor the imminent punishment annexed strike any terrour into them Since therefore it might have happened that upon this account many would have precipitated themselves into danger the sacred Majesty of our Lords the most puissant Emperours according to their innate clemency judging it disagreeable to their own most sacred Intent that upon this occasion men should be surrounded with such great danger enjoyned our devotedness to write to your Prudence that if evidence be brought against any Christian for his following that way of worship observed amongst those of his own Religion you should secure him and set him free from all danger and molestation and that you should condemn none to be punished upon account of this pretence For since it has been manifestly evidenced that during so long a tract of time they could by no means be perswaded to desist from their perverse stubborness your Prudence therefore is enjoyned to write to the Curators to the Magistrates and to the Presidents of the Villages belonging to every City that they may understand that for the future they are not to take any further care concerning this affair Hereupon all the
Thus death fighting with the two forementioned weapons to wit the Pestilence and the Famine did in a short time destroy whole families In so much that you might have seen two or three dead bodies carried out of the same house together to the grave Such were the rewards of Maximin's arrogance and of the Decrees which the Cities issued out against us During these sad times all the Heathens had evident demonstrations of the care and piety of the Christians exhibited towards all men for only they amidst so many and great calamities on all sides in reality declared their true compassion and good nature some of them imployed themselves every day in taking care of and in burying the dead for vast numbers died whose funerals no body took care of Others gathered together into one body all those in the City who lay under the pressures of the Famine and distributed bread to them all So that when the fame of this action was divulged amongst all men they all glorified the God of the Christians and did acknowledge them to be pious and the only true worshippers of God being convinced sufficiently by their works Affaires being in this posture God the great and celestial defender of the Christians having by the aforesaid calamities manifested his wrath and indignation against all men because of their barbarous cruelties shown towards us did again restore to us the gracious and glorious splendour of his Providence darting forth upon us involved in the thickest darkness the most miraculous light of his peace and made it apparent to all men that God himself was always the Overseer and inspectour of our affaires who does sometimes indeed chastise and correct his people with the scourges of affliction but after sufficient chastisement he does again shew himself gracious and merciful to those that confide in him CHAP. IX Concerning the death of the Tyrants and what expressions they used before their deaths CONSTANTINE therefore who as we said before was an Emperour born of an Emperour the Pious son of a most Religious sober and prudent Father and Licinius who was next to him in Authority both honoured for their Wisdom and Piety two most Pious Emperours having been encouraged by God the supream King and Saviour of all men against two most impious Tyrants and engaging them in a lawful War God assisting them Maxentius was most miraculously vanquished at Rome by Constantine and Maximin the Eastern Tyrant not long surviving Maxentius dyed a most ignominious death being conquered by Licinius who had not yet done any extravagant action Moreover Constantine the former of these two who was the chiefest person both in respect of honour place and degree in the Empire took compassion upon those who were oppressed with Tyranny at Rome and having by prayers humbly called upon the God of Heaven and his Word Jesus Christ the Saviour of all men to be his helper he marcheth with his whole Army in vindication of the antient Liberties of the Romans Now Maxentius confiding more in his Magick devices than in the love and favour of his Subjects durst not so much as stir out of the City gates but with an innumerable host of Souldiers and with Ambushes he fortified all Places Towns and Cities whatsoever about Rome and within the compass of all Italy which were under the pressures of his Tyranny the Emperour Constantine depended upon divine assistance and having attacked the Tyrant's first second and third Battalion and with ease routed them all he made himself a passage through the greatest part of Italy and was now come up to the very gates of Rome But least he should be constrained to assault all the Romans for the Tyrant's sake only God himself drew the Tyrant as it were with cords a great way out of the Gates and did effectually confirm the truth of the miracles he wrought in times past against the wicked recorded in the everlasting monuments of the sacred Scriptures which though they are accounted fabulous by some and not credited are nevertheless believed by the faithful to all in general Believers as well as Infidels who saw this miracle we are about to relate For as God in the days of Moses and the old Religious Nation of the Hebrews overwhelmed the Chariots and forces of Pharaoh in the Sea and drowned his chosen Captaines in the Red Sea and covered them with the waves after the very same manner Maxentius with the Souldiers and guards that were about him were cast into the deep like a stone at such time as he fled before the divine power which did always assist Constantine's Armes and designed to pass a River that was in the way before him over which he laid a very artificial bridge made of Boats joyned together and so became instrumental to his own destruction Upon which account these words may be pertinently spoken concerning him He hath graven and digged up a pit and is fallen himself into the destruction that he hath made His travel shall come upon his own head and his wickedness shall fall on his own pate The joynings therefore of the bridge laid over the River being after this manner separated the passage began to sink and the Boats together with the men in them descended on a sudden to the bottom of the River Thus this most impious Tyrant in the first place and after him his Guards according to what was foretold in the sacred Scriptures sunk down like lead into the deep waters So that Constantine's Souldiers who at that time by divine assistance obtained the victory in such sort as the Israelites heretofore did who were lead by Moses that eminent servant of the Lord ought in all reason to have sung and repeated the same expressions though not in words exactly the same yet in reality that they heretofore did against that impious Tyrant Pharaoh after this manner Let us sing unto the Lord for he hath triumphed gloriously the horse and the rider hath he thrown into the Sea The Lord is my helper and defender he is become my salvation And again who i. like unto thee O Lord amongst the Gods who is like unto thee Glorious art thou amongst the Saints wonderful in glory working miracles When Constantine had in reality sung these Hymns and Songs like unto and of the same sort with these in praise of Almighty God Governour of all things and Authour of victory he entred Rome with all triumphant Pomp and Splendour and immediately the whole Senate those that were of the Equestrian Order and all the people of Rome together with their wives and children received him with a joy in their countenances which proceeded from their very hearts as a Redeemer a Saviour a publick Father and Benefactour and with acclamations and a gladness insatiable But he possessing a piety towards God that was naturally implanted on him was not in the least elevated in mind at these popular acclamations nor puffed up with these
of our Ecclesiastick History to those foregoing books at this place finished we have dedicated it to you most sacred Paulinus hereby publishing you to be the seal and closure as it were of this our whole work Nor will it be incongruous as we suppose to place here in its due order a compleat Panegyrick concerning the Re-edification of the Churches obeying herein the holy Spirit which exhorteth us in these words O sing unto the Lord a new song for he hath done marvellous things With his own right hand and with his holy arme hath he gotten himself the victory The Lord hath declared his salvation his righteousness hath he openly shewed in the sight of the Heathen Therefore since the Scripture injoyneth us to begin a new song let us agreeable thereto sing together because after such terrible black and horrid spectacles and relations we are now vouchsafed to see such happy days and to celebrate such Festivals as many of our Ancestours who were truly just and Gods Martyrs desired to see upon earth but have not seen them and to hear but have not heard them But these persons hastning away with all possible speed obtained far more excellent things being taken up into Heaven and into the Paradise of divine joy and delight And we confessing these present enjoyments to be greater than our deserts stand amazed at the bounty of the Donour of such munificence We also justly admire and adore him with the utmost vigour of our souls attesting the truth of his Predictions by his Prophets contain'd in the Scriptures in which 't is said O come hither and behold the works of the Lord what miracles he hath done upon the earth He maketh warrs to cease in all the world He shall break the bow and knap in sunder the spear and burn the shields with fire Let us therefore rejoyce at the perfect and effectual completion of these things in our days and with gladness prosecute the series of our narration After the same manner therefore that we have related did the whole race of those enemies of God vanish and was suddenly taken away out of mens sight so that that divine Oracle was again compleated which says I have seen the wicked exalted and lifted up like the Cedars of Libanus I went by and lo he was not I sought his place but it could not be found Now therefore a bright and glorious day no cloud overshadowing it doth enlighten with raies of heavenly light the Churches of Christ over all the earth Neither were there any of those that were strangers to the community of us Christians and to our Religion but although they did not enjoy them in the same degree that we did yet at least in some measure might together with us partake of the streams and effluxes of those good things which had been procured us from God CHAP. II. Concerning the Re-edification of the Churches ALL mankind was now free from the slavery and oppression of Tyrants and being released from their former miseries although several ways yet all acknowledged as well as they could that it was the only true God who was the Defender of the pious But more especially amongst us all whose hopes were fixed solely upon God's Christ there was an inexpressible joy and a kind of celestial gladness when we saw all places which through the irreligion of the Tyrants were a little while ago totally destroyed restored to life as it were and recovered from a tedious and fatal ruine and when we beheld the Temples erected again from the ground to a vast height and in splendour far excelling those which had formerly been destroyed Moreover the Emperours themselves in whose hands the supream power was by their continual enacting of Laws in favour of the Christians did enlarge augment and confirm the magnificence of the Divine bounty towards us There were Rescripts also frequently sent from the Emperour particularly to the Bishops their honours were increased and sums of money were bestowed on them The Contents of which Rescripts being translated out of Latine into Greek it may not be impertinent to record in this book as in a sacred Table at a proper and fit place that they may be had in continual remembrance by all succeeding generations CHAP. III. Concerning the Consecrations of Churches every where solemniz'd AFter those things a spectacle earnestly prayed for and much desired by us all appeared to wit the Solemnization of the Festivals of Dedication of Churches throughout every City and the Consecrations of the new builded Oratories the frequent assemblies of Bishops the concourse of Strangers from Countries far remote the mutual love and benevolence of the people the union of the members of Christs body joyned together in an intire harmony and consent therefore agreeable to that Prophetick prediction which has mystically fore-signified what is to come bone was joyned to bone and joynt to joynt and what ever else that Divine Prophecy has aenigmatically but truly declared There was one and the same power of the holy Ghost which passed through all the members one soul in all the same alacrity of faith one common concent in chaunting forth the praises of God Indeed the Ceremonies of the Prelates were most intire the Presbyters performances of Service exact the Rites of the Church decent and majestick on the one hand was a place for the singers of Psalms and for the rest of the Auditors of the expressions sent from God on the other was a place for those who performed the divine and mystical Services there were also delivered the mystical Symbols of our Saviour's Passion And now people of all Ages and Sexes men and women with the utmost vigour of their minds with joyful hearts and souls by prayers and thanksgiving worshiped God the author of all good All the Prelates then present made publick Orations every one as well as he was able endeavouring to set forth the praises of those assembled CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires AND a certain person that had been indifferently well educated and was deserving having made this Oration came forth into the presence of a great many Bishops that were then present as at an â—â—â—lesiastick assembly who gave him Audience quietly and decently then turning himself towards one who was the eminentest of them all a Bishop acceptable to God by whose care the Church of Tyre the stateliest Fabrick amongst all the Churches within the Country of Phoenicia was gloriously erected he spake thus A Panegyrick upon the building of the Churches spoken to Paulinus Bishop of Tyre You the Friends and Priests of God who are wrapt in the sacred long Vesture Crowned with the celestial diadem of glory anointed with the holy Unction and clothed in the Sacerdotal Robe of the holy Spirit and You the Grace and Ornament of this New-erected and sacred Temple of God You who are adorned by God with a prudence befitting an hoary
head but have exhibited many glorious evidences of a vigorous and Juvenile Vertue You to whom God who comprehendeth the whole world hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word and for his holy and sacred Spouse You whom one may term either a new Beseleel the Architect of the holy Tabernacle or another Salomon King of a new and far more excellent Jerusalem or a second Zorobabel in regard You have added a far greater splendour to the Temple of God than it had before Also You the Sheep of Christ's sacred flock the Seat and Mansion of good Doctrines the School of modesty and the Reverend and Religious Auditory of piety We who have long since heard by reading the holy Scriptures the Miraculous works of God and the loving kindness of the Lord declared by his wonders towards mankind may now sing Hymns and Psalms to God being instructed to say O God we have heard with our ears our fathers have told us the work which thou didst in their days in the times of old But now having not barely by hearing and reports only perceived the exalted Arm and celestial right hand of our all good and supream God and King but in reality and as we may say with these very eyes seen the truth and verity of those things which were heretofore recorded we may sing a second triumphant Hymn and breake forth into these express words saying Like as we have heard so have we seen in the city of the Lord of hosts in the city of our God But in what City except in this new built and framed by God Which is the Church of the living God the Pillar and ground of the truth Concerning which another divine Oracle speaketh thus Very excellent things are spoken of thee thou city of God In which Church since God the giver of all good by the Grace of his only begotten Son hath convened us let every one here assembled cry out with a loud voice as it were and say I was glad when they said unto me we will go into the house of the Lord. And again Lord I have loved the beauty of thine house and the place where thine honour dwelleth And not only every particular person but let us all together rejoyce and shout forth praises with one spirit and one mind saying Great is the Lord and highly to be praised in the city of our God even upon his holy hill For he is truly great and his house is great lofty and spacious and more beautiful than the sons of men Great is the Lord who only doth marvellous things Great is he who doth magnificent things and such as are past finding out glorious and stupendious of which there is no number Great is he who altereth times and seasons who deposeth and constituteth Kings who raiseth up the poor from the earth and exalteth the beggar from the dunghil He hath thrust down the mighty from their seats and hath exalted the humble from the earth He hath filled the hungry with good things and hath broken in pieces the armes of the proud Not only amongst the Faithful but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old 'T is he who worketh miracles 't is he that doth great things 't is he who is Lord of all he who is the framer of the whole world he who is Almighty All-good he that is the one and only God In obedience to whom let us sing a new song to him who only doth wonderful things for his mercy endureth for eveâ—â— Who smote great Kings and slew mighty Kings for his mercy endureth for ever For the Lord remembred us when we were in a low condition and hath redeemed us from our Enemies And let us never cease thus to praise God the Father of all Also him who is the second Author of all good to us who is our Master in instructing us in the knowledge of God the Teacher of true piety the destroyer of the wicked the slayer of Tyrants the reformer of our lives Jesus our Saviour when we were in despair him let us extol having his name always in our mouth For he alone who is the only and Best Son of the Best and greatest Father in complyance with his Father's love to mankind most willingly cloathed himself with our nature who were buried in Corruption and like a careful Physician who for the healths sake of his Patients looks into the wounds lightly stroketh the sores and from other mens calamities attracteth grievances upon himself he himself hath by himself saved us who were not only diseased and oppressed with foul ulcers and wounds already putrified but also lay amongst the dead from the very Jaws of death For there was no other in heaven that had so much power as inoffensively to minister health to so many it was he only therefore who after he had touched our burdensome corruption he alone who after he had endur'd our labours he alone who after he had taken upon himself the punishment of our impieties raised us when we were not only half dead but lay altogether impure and stincking in the Graves and Sepulchers and both in times past and now through his earnest compassion towards us even beyond our hopes and expectations preserveth us and imparteth to us an exuberancy of his Fathers good things T is he who is the Authour of life the Introducer of light our great Physician King Lord and the Anointed of God But even then when all mankind by the wiles of detestable Devils and the operations of spirits hated by God lay buried in an obscure night and thick darkness he only by his appearance with the rayes of his light dissolv'd the manifold chains of our sins like melting wax And now when by reason of his so great love and beneficence towards us the envious Devil Enemy to all that is good and the favourer of evil was in a manner burst with grief and marshalled all his fatal forces against us and when at first having like a mad Dog who with his teeth gnaws the stones that were thrown at him spending the fury he was put into against those that provoked him upon the liveless things thrown at him turn'd his beastly rage upon the stones of the Oratories and upon the sensless piles of the buildings he thought with himself that he had procur'd the utter desolation of the Churches also when afterwards he sent forth terrible hissings and his serpentine expressions one while by the menaces of impious Tyrants at another time by the blasphemous Decrees of profane Presidents and moreover belched forth the virulency of his death and with his venemous and deadly potions poisoned those souls that were captivated by him and had in a manner destroyed them by the pernicious sacrifices of dead Idols when lastly he
thereto Being nothing inferiour to that Beseleel whom God himself having filled him with the spirit of Wisedom and understanding and of other artificial and skilful knowledge made choice of to be the Framer of a Structure of celestial types of a Temple by certain shadowed representations After the same manner therefore this our Bishop bearing in his mind the perfect whole and intire representation of Christ who is the Word the Wisedom and the Light it cannot be expressed with what a greatness of soul with what a rich and inexhaustible hand of his understanding and with what an emulous liberality proceeding from you all who by your nobleness in contributing to the charge did most ambitiously contend that you might in no wise seem to be inferiour to his vast design he hath erected this magnificent Temple of the most high God which may be seen naturally resembling as neer as may be the Model of that more glorious Structure which is invisible And this very place for it is fit we should speak of this first which by the treacheries of our Enemies was overwhelmed with all manner of impure rubbish he neglected not nor did he in the least yield to the wickedness of them who had been authors of it whenas he could have found out another place whereof there are great numbers in this City where he might have been eased of much of his labour and freed himself from many troubles yet having first made ready himself to undertake this work and afterwards corroborated all the people with an alacrity of mind and gathered them all together into one great Band he attempted this first laborious enterprize supposing it fitting that this very Church which had been most battered by the Enemies which had heretofore undergone great sufferings upon our account which had endured persecutions both with and before us which like a mother was bereaved of her children ought to enjoy together with us the magnificent bounty of our most good and gracious God For in as much as that great Shepherd hath vouchsafed to gather his children together again into one place having driven away the wild beasts Wolves and all the savage and fierce kind of creatures and as the divine Scriptures say having broken the jaw-bones of the Lions with good reason he reedified the Fold for his Flock That he might put to confusion the enemie and the avenger and might bring a reproach upon the audacious and rebellious attempts of the impious against God Now therefore these persons hated by God are not nor were they then But after they had for a short space of time raised disturbances and were themselves also disturbed they suffered a most just punishment inflicted on them by divine vengeance and irrecoverably ruin'd themselves their friends and families So that those predictions heretofore recorded in the sacred Monuments of the Scriptures may now be acknowledged to be really certain in which the word of God does both truly declare other things and also speaks expresly concerning them thus The ungodly have drawn out the sword they have bent their bow to cast down the poor and needy and to slay such as are of an upright conversation Their sword shall go through their own heart and their bows shall be broken And again Their memorial perished with a sound and thou hast put out their name for ever and ever For when they were in troubles they cryed and there was none to save them even unto the Lord did they cry but he heard them not They were bound and fell but we arose and were set upright This also which was foretold in these words Lord thou in thy city shalt bring their image to nought is manifested in the sight of us all to be most true These men who like the Giants rais'd a war against God procured for themselves the same fatal end of their lives that they did But She which was desolate and whose safety was despaired of by all men has arived to such a conclusion of her patient sufferance upon God's account as we now behold so that these words of the Prophecie of Isaiah may seem to have been spoken to Her Rejoyce thou thirsty desert let the solitary place rejoyce and flourish like a lilly the deserts shall flourish and be glad be ye strengthened ye languid hands and feeble knees be comforted you faint hearted be strong and fear not Behold our God doth repay judgment and will repay it he will come and save us For saith he Water hath broke out in the desert and a valley in a thirsty land The parched ground shall be changed into moorish places and the fountain of water into a thirsty land All this was formerly predicted in words and laid up in the sacred books but the things themselves are now no longer delivered to us by hear-say but are exhibited by actual performances This same dry desert this disconsolate Widow whose very gates they have cut down at once with Axes like wood in the Forrest having broken Her in peices with the axe and the hammer whose books they have spoiled and have burnt the sanctuary of God with fire they have defiled the dwelling place of his name even unto the ground Whose grapes all that go by plucked of having first broken down her hedges whom the wild bore out of the forrest hath rooted up and the wild hog devoured by the miraculous power of Christ it having now pleased him so to do flourisheth again like a lilly Yea at such time as She was chastened that chastizement was inflicted on Her by his appointment as it were by a careful and indulgent Father For whom the Lord loveth he chastiseth and scourgeth every Son whom he receiveth When therefore She had been moderately and sufficiently chastized She is again commanded from Heaven to rejoyce and She flourisheth as a lilly and breaths forth upon all men a divine sweet savour for saith he Water gushed out in the deserts to wit the fountain of that salutary laver of divine regeneration And now that land which a little before was desolate is changed into pools And the fountain of living water hath gushed out plentifully upon a thirsty land those hands which were formerly weak are really strong And those works which you behold are great and powerful instances of this strength of the hands moreover those knees which were formerly enfeebled and weak having now recovered their usual firmness and faculty of walking go straight on in the way of divine knowledge of God hastning towards the genuine flock of that most good and gracious shepherd And if any of them have had their souls benummed and stupified through the menaces of Tyrants even these the saving Word doth not dispise as incurable but heals them carefully and tenderly and excites them to be partakers of the divine consolation saying Be comforted ye faint hearted be strong fear not When therefore
Crown of beauty let us hear her Herself relate how she is taught to dance by Esaias and with pleasant expressions to shout forth thanksgivings to her God and King Let my soul rejoyce in the Lord. For he hath cloathed me with the Garment of salvation and the coat of gladness He hath encircled my head with a diadem like a bridegroom and hath bedecked me like a bride with ornaments And as the earth which multiplieth its flowers and as a garden that causeth its seeds to spring forth so the Lord hath caused righteousness to rise up and joy in the sight of all the Heathen Thus doth she sing and dance But in what expressions the Bridegroom the celestial Word Jesus Christ Himself answereth her hear the Lord speaking Fear not because thou hast been ignominiously treated neither be thou ashamed because thou hast suffered reproach For thou shalt forget thine everlasting shame and thou shalt no longer remember the reproach of thy widowhood the Lord hath called thee not as a woman forsaken and dejected in spirit nor as a woman hated from thy youth thy God hath said For a little while I have forsaken thee but with great compassion I will have pitty upon thee I turned my face from thee when I was a little angry but with everlasting mercy I will have mercy upon thee saith the Lord who hath redeemed thee Arise arise thou who hast drunk from the hand of the Lord the cup of his wrath For thou hast drunk of and emptied the cup of Destruction the cup of my â—ury and there was none of all thy sons whom thou hast born to comfort thee neither was there any to take thee by the hand Behold I have taken out of thy hand the cup of destruction the cup of my wrath and thou shalt no longer drink it And I will put it into the hands of them who have injured thee and debased thee Arise arise put on strength put on thy glory Shake off the dust and arise sit down loose the chain of thy neck Lift up thine eyes round about and view thy children gathered together Behold they are gathered together and come to thee As I live saith the Lord thou shalt put them all on as an ornament and thou shalt put them about thee as a bride doth her bravery For thy desolate places and those that were wasted and ruinous shall now be too narrow for thy inhabitants And they shall be removed far from thee that devoured thee for thy sons which thou hadst lost shall say in thine ears The place is too straight for me make a place for me that I may dwell And thou shalt say in thine heart who hath begotten me these I am childless and a widow Who hath nourished these for me I was left desolate these where had they been All this Esaias hath predicted These things were in times past recorded in the holy Scriptures concerning us And it was requisite that we should now at length receive the truth of these words really and actually fullfilled In regard therefore the bridegroom the Word hath spoken in this manner to his spouse the sacred and holy Church agreeably hereto hath this Dresser of the Bride with the prayers of you all in common reaching out to her your helping hands by the appointment of God the supream King and by the appearance and presence of Jesus Christ's power raised and erected this desolate Church lying like a dead carcass on the ground and despaired of by all men And having lifted her up after this manner hath made her such an one as he was instructed to do by the delineation of the sacred Scriptures This Fabrick is indeed a stupendious miracle and doth surpass all the degrees of admiration especially to them who are only intent upon the outward appearance of things But the original Examples and Primitive forms hereof the spiritual and truely divine patterns are more admirable then all miracles I mean the reparations of that divine and rational building in our souls Which Structure when the Son of God himself had framed according to his own Image and had freely granted that in all parts it should bear the resemblance of God he bestowed upon it a nature incorruptible incorporeal rational different from all terrene matter and gave it a substance originally and of its self intelligent after he had once thus created it at the beginning out of nothing He made it an holy Spouse and framed it into a most sacred Temple for Himself and his Father This he himself in express words acknowledgeth saying I will dwell in them and walk amongst them and I will be their God and they shall be my people Such indeed is the perfect and purified soul which was so framed at the beginning that it bore the perfect Image of the celestial Word But when through the envie and emulation of the malitious Devil by its own voluntary choice it began to be a follower of its own passions and was inamored with vice God having withdrawn himself out of it being left destitute as it were of a Defender it was easily captivated and remained exposed to their treacheries who for a long time had been enviers of its glory and being now utterly battered down by the Engines and Machines of its invisible Adversaries and spiritual enemies it sunk down into such a total ruine that not one stone of vertue was left standing upon another all the parts of it lay prostrate on the ground as dead utterly deprived of all those notions concerning God which were naturally imprinted on it But this ruinated building which was framed after the Image of God was not laid waste by that wild bore out of the wood which is visible 〈…〉 eyes but by some destructive Devil and by â—â—telligent and spiritual wild beasts Who having put it into a flame by wicked passions as it were with the fiery darts of their malice have burnt with fire the truely divine sanctuary of God and destroyed the tabernacle of his name even to the ground Afterwards they buried it miserable wretch under a vast hoap of earth which they cast up and reduced it to an utter despaire of all manner of safety But its Patron the Divine and salutary Word obeying the love of his most gracious Father shown towards mankind restored it again after it had suffered condign punishment for its sins In the first place therefore having united to himself the minds of the Emperours by means of those most pious Princes he cleansed the whole world from all impious and pernicious men and also from those cruel and barbarous Tyrants hated of God Afterwards he brought to light men very well known to him persons that heretofore had been consecrated Priests to him for ever and were secretly concealed and secur'd by his defence during the storm of Persecution whom agreeable to their deserts he honoured with the magnificent gifts of the spirit by these
Then he does not obscurely reprehend that advice of Nectarius who abrogated the Paenitentiary Presbyter For he says that hereby Licence was given to Sinners whenas there was no body that might reprove offenders Which Opinion could not proceed from a Novatian in regard those Hereticks admitted neither of Repentance after Baptism nor of a Penitentiary-Presbyter as Socrates does there attest Add hereto the testimony of Theodorus Lector who in his Epistle prefixt before his Ecclesiastick History calls Socrates Sozomen and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men that were pious and acceptable to God Moreover Theodorus Lector lived in the same City and almost at the same time that Socrates did to wit in the Reign of the Emperour Anastasius Lastly Petrus Halloixius in his notes on the life of Saint Irenaeus pag. 664 is of the same Opinion with us For disputing against Baronius who at the year of Christ 159. had written thus These things Socrates the Novatian who with the Jews celebrated Easter on the fourteenth day of the Moon c. he utters these words And whereas Socrates is termed a Novatian that may be taken in a double sence The one is that he sometimes favoured the Novatians which also Bellarmine affirms in his Book de Scriptoribus Ecclesiasticis at the year of our Lord 440. both concerning him and likewise concerning Sozomen The other is that he was a follower of the Novatian-Heresie In the now cited Chapter he neither shews himself to be a Novatian nor a favourer of them For he blames them and detects their dissensions and vices in so much that he may seem not to have been a friend but an enemy or rather neither of the two but a declarer of the truth which is the business of an Historian Thus far concerning Socrates we must now speak of Sozomen Hermias Sozomen was also a practiser in the Law at Constantinople at the same time with Socrates His Ancestours were not mean they were originally Palestinians Inhabitants of a certain Village neer Gaza called Bethelia This Village did in times past abound with a numerous company of Inhabitants and had most stately and ancient Churches But the most glorious Structure of them all was the Pantheon Scituated on an artificial Hill which was the Tower as it were of Bethelia as Sozomen relates in Chap. 15. of his fifth Book The Grandfather of Hermias Sozomen was born in that Village and first converted to the Christian Faith by Hilarion the Monk For when Alaphion an inhabitant of the same Village was possessed with a devil and the Jews and Physitians attempting to cure him could do him no good by their Inchantments Hilarion by a bare invocation of the Name of God cast out the Devil Sozomen's Grandfather and Alaphion himself amazed at this miracle did with their whole families embrace the Christian Religion The Grandfather of Sozomen was eminent for his expositions of the sacred Scriptures being a person endowed with a polite wit and an acuteness of understanding Besides he was indifferently well skilled in Literature Therefore he was highly esteemed of by the Christians inhabiting Gaza Ascalon and the places adjacent in regard he was usefull and necessary for the propagating of Religion and could easily unloose the knots of the sacred Scriptures But Alaphion's descendants excelled others for their Sanctity of Life kindness to the indigent and for their other Virtues and they were the first that built Churches and Monasteries there as Sozomen attests in the place before cited Where he also adds that some holy persons of Alaphion's Family were surviving even in his days with whom he himself when very young was conversant and concerning whom he promises to speak more afterwards Undoubtedly he means Salamanes Phusco Malchio and Crispio brothers concerning whom he speaks in Chap. 32. of his Sixth Book For he says that these brethren instructed in the Monastick discipline by Hilarion were during the Empire of Valens eminent in the Monasteries of Palestine and that they lived neer Bethelia a Village in the Country of the Gazites For they were descendants of a Noble Family amongst them He mentions the same persons in his Eighth Book and Fifteenth Chapter where he says Crispio was Epiphanius's Arch-Deacon 'T is apparent therefore that those brethren I have mentioned were extracted from Alaphion's Family Now Alaphion was related to Sozomen's Grandfather Which I conjecture from hence First because the Grandfather of Sozomen is said to have been converted together with his whole Family to the Christian Religion upon account of Alaphion's wonderfull cure whom Hilarion had healed by calling on the name of the Omnipotent God Further this conjecture is confirmed by what Sozomon relates to wit that he when very young was familiarly conversant with the aged Monks that were of Alaphion's Family And lastly in regard Sozomen took his name from those persons who were either the Sons or Grandchildren of Alaphion For he was called Salamanes Hermias Sozomenus as Photius attests in his Bibliotheca from the name of that Salamanes who as we observed before was Phusco's Malchio's and Crispio's brother Wherefore that mistake of Nicephorus's and others must be amended who suppose that Sozomen had the surname of Salaminius because he was born at Salamine a City of Cyprus But we have before demonstrated from Sozomen's own testimony that he was not born in Cyprus but in Palestine For his Grandfather was not only a Palestinian as is above said but Sozomen himself was also educated in Palestine in the bosome as I may say of those Monks that were of Alaphio's Family From which education Sozomen seems to me to have imbibed that most ardent love of a monastick life and discipline which he declares in many places of his History Hence 't is that in his Books he is not content to relate who were the Fathers and Founders of Monastick Philosophy but he also carefully relates their Successours and disciples who both in Egypt Syria and Palestine and also in Pontus Armenia and Osdroëna followed this way of Life Hence also it is that in the Twelfth Chapter of the First Book of his History he has proposed to be read in the beginning as it were that gorgeous Elogue of Monastick Philosophy For he supposed that he should have been ungratefull had he not after this manner at least made a return of thanks to those in whose familiarity he had lived and from whom when he was a youth he had received such eminent examples of a good converse For that he himself intimates in the Proeme to his First Book But it is collected that Sozomen was educated at Gaza not onely from this place which I have mentioned but also from Chap. 28. of his Seventh Book where Sozomen says that he himself had seen Zeno Bishop of Majuma This Majuma is a Sea-Port belonging to the Gazites Which Bishop although he was almost an hundred years old yet was never absent from the Morning and Evening Hymns unless it hapned that
he effected divers ways and by his means Christianity enjoyed a profound and secure Peace But an intestine War amongst the Christians themselves succeeded this so firm a Peace What manner of War this was and how it began in the sequel according to my ability I will relate CHAP. V. Concerning Arius's Contest with Alexander the Bishop AFter Peter Bishop of Alexandria who suffer'd Martyrdom in the Reign of Diocletian Achillas succeeded in that See After Achillas succeeded Alexander in the time of the forementioned Peace He living in times that were more calm and secure adorned and set his Church in order Discoursing one day in the presence of his Presbyters and the rest of his Clergy too curiously concerning the mystery of the holy Trinity he asserted this point of divinity that there was an Unity in the Trinity But Arius one of the presbyters placed under Alexander a man of no mean skill in the faculty of reasoning supposing that the Bishop design'd to introduce the opinion of Sabellius the Libyan desirous to be perverse and contentious deflected to an opinion that was diametrically opposite to that of Subellius and as he thought sharply and nimbly opposed the Bishop's assertions arguing thus If the Father begot the Son he that was begotten hath a beginning of his existence And from hence it is apparent that there was a time when the Son was not Whence this is a necessary consequence that he derives his existence from nothing CHAP. VI. How from this contention there arose a division in the Church and how Alexander Bishop of Alexandria deposed Arius and his Complices ARius having drawn this Conclusion from these new assertions excited many to that question and from this small spark was kindled a great fire For the mischief having been begun in the Church of Alexandria overran all Aegypt Libya and the upper Thebaïs and at length consumed the rest of the Cities and provinces Many there were that did patronize Arius's opinion but more especially Eusebius was a maintainer of it not that Eusebius who was Bishop of Caesarea but another who formerly had been Bishop of the Church of Berytus but was then surreptitiously crept into the Bishoprick of Nicomedia in Bithynia Alexander hearing and seeing what was done became highly enraged and having convened a Council of many Bishops he degraded Arius and those that embraced his Opinion and wrote to the Bishops of every City as followeth The Letter of Alexander Bishop of Alexandria To Our well Beloved and Dearest Fellow-Ministers of the Catholick Church in all places Alexander wisheth health in the Lord. Whereas there is one body of the Catholick Church and 't is commanded in the holy Scriptures that we keep the bond of Peace and Concord it is requisite that we should Write and inform one another of what things are done amongst us to the end that if one member suffer or rejoyce we may either joyntly rejoyce or suffer together In our Diocess therefore there are lately started up men that are impious and enemies of Christ who teach such Apostacy as any one may judge and justly term the fore-runner of Antichrist And this I would most gladly have buried in silence that the mischief might have been consumed by being included amongst the Apostates only least haply by its further progress into other places it should have infected the ears of the simple But because Eusebius now Bishop of Nicomedia supposing that the affairs of the Church are wholly at his dispose in regard having deserted the Church of Berytus he has sordidly coveted that of Nicomedia and has not been prosecuted by any does Patronize even these Apostates and has boldly attempted to write Letters up and down in commendation of them that thereby he might seduce some ignorant persons into this worst and most displeasing Heresie to Christ I thought it therefore necessary being sensible of what is written in the Law to be no longer silent but to give you all notice that you might know those that are the Apostates and likewise the detestable expressions of their heresie and that if Eusebius write to you you should give no heed to him For he at this time desirous to renew his Pristine Malevolence which seemed to have been silenced and forgot by length of time pretends indeed to write Letters on their behalf but in reality he declares that he uses his utmost diligence to do this upon his own account Now these are the names of those which are turn'd Apostates Arius Achillas Aithales Carpones another Arius Sarmates Euzoïus Lucius Julianus Menas Helladius and Gaius Secundus also and Theönas who were sometimes stiled Bishops And these are their Tenets which they have invented and do assert contrary to the authority of Scripture God they say was not always a Father but there was a time when God was not a Father The word of God was not from everlasting but had his beginning from nothing For God who is made him who was not of nothing Therefore there was a time when he was not for the Son is a Creature and a Work neither is he like to the Father as to his Essence nor is he by nature the genuine Word of the Father nor his true Wisdom But he is one of his Works and one of his Creatures and is only improperly stiled the Word and the Wisedom for he himself exists by the proper Word of God and by the Wisedom that is in God by which God made all things and him also Wherefore he is by nature mutable and subject to change as well as all other rational beings So that the Word is different disagreeable and separate from the Essence of God and the Father cannot be declared or set forth by the Son and is invisible to him For the Son does not perfectly and accurately know the Father neither can he perfectly behold him for the Son knows not his own Essence what it is For our sakes he was made that God might make use of him as an instrument in order to our Creation nor had he ever existed had it not pleas'd God to Create us And when one asked them if the Word of God could be changed as the Devil was they were not afraid to answer yes certainly he may for he is of a Nature subject to change in that he is begotten and created We therefore with the Bishops of Aegypt and Libya neer a hundred in number being met together have anathematized Arius for these his Principles and for his impudent assertion of them together with all his adherents But Eusebius has given them entertainment endeavouring to mix falshood with truth and impiety with piety but he shall not prevail For truth getteth the victory and light has no communion with darkness nor hath Christ any agreement with â—elial For who ever heard the like or what man if he should now hear them would not be amazed thereat and stop his ears least the filth of this
the great Council of Nice was this We believe in one God the Father Almighty Maker of all things visible and invisible and in one Lord Jesus Christ the Son of God begotten of the Father the only begotten that is of the substance of the Father God of God and Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made that are in heaven and in earth who for the sake of us men and for our salvation descended and was incarnate and was made man and he suffered and arose again the third day ascended into the Heavens he shall come to Judge the quick and the dead We also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that aver that there was a time when the Son of God was not and that he was not before he was begotten and that he was made of nothing Or that say he was made of another substance or essence or that he is either created or convertible or mutable This Creed three hundred and eighteen Bishops approved of and embraced and as Eusebius testifies being unanimous in their suffrages and sentiments they subscribed it There were only five that refused to allow of it who misliked the word Homoousios these were Eusebius Bishop of Nicomedia Theognis Bishop of Nice Maris of Chalcedon Theonas of Marmarica and Secundus of Ptolemais For in regard they asserted that that is Consubstantial which is from another either by Partition or by Derivation or by Eruption by Eruption as the Branch from the Root by Derivation as Children from their Parents by Partition as two or three pieces of Gold from the whole Mass but that the Son of God is from the Father by none of these three ways Therefore they said they could not give their assent to this draught of the Creed Therefore after a tedious cavil about the term Homoöusios they deny'd to subscribe the degradation of Arius Upon which account the Synod anathematized Arius and all those that were of his opinion adding this besides that he should be prohibited from entring into Alexandria The Emperour also did by his Edict banish Arius Eusebius and Theognis Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells and assented to the belief of Homoöusios as we shall declare in the procedure of our History At the same time Eusebius sirnam'd Pamphilus Bishop of Caesarea in Palestine having made some small Hesitancy in the Synod and considered with himself whether he might securely admit of this form of Faith at length together with all the rest gave his assent and subscrib'd he also sent a Copy of the form of Faith to the people within his Diocess and explain'd to them the term Homoöusios lest any one should have an ill opinion of him because of his Hesitancy Thus therefore he wrote word for word It is very probable beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice in regard report doth usually outrun an accurate Narrative of the matters Transacted But fearing lest by such a bare report the matter might be represented to you otherwise then really it is we thought it requisite to send to you first that form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some additions to ours That form of Faith drawn up by us which was read in the presence of our most pious Emperour and appeared to all to be sound and Orthodox runn's thus As we have receiv'd by tradition from our Predecessours the Bishops then when we were instructed in the first principles of the Faith and received Baptism as we have learnt from the divine Scriptures and as during our continuance in the Presbytership and also since we have been intrusted with a Bishoprick we have believed and taught so we also now believe and do make a publick declaration to you of our Faith which is this We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every creature begotten of God the Father before all worlds by whom also all things were made who for our salvation was incarnate and conversed amongst men who suffer'd and rose again the third day he ascended unto the Father and shall come again in Glory to Judge the quick and the dead We also believe in one Holy Ghost We believe that each of these Persons is and doth subsist that the Father is truely the Father the Son really the Son and the Holy Ghost really the Holy Ghost as our Lord also when he sent his Disciples out to Preach said Go ye and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do aver that we thus maintain and hold them that these are our sentiments of them that this was our Opinion formerly that this Opinion we will till death retain that we will persevere in this belief and anathematize every impious Heresie We call God Almighty and Jesus Christ our Lord to witness that these were sincerely and heartily our sentiments ever since we were capable of knowing our selves and that we do now think and speak what is most true and we are ready to demonstrate to you by most infallible proofs and to perswade you that both in times past we thus believ'd and likewise thus Preached When this Creed was propos'd by us there was no body that could oppose it Moreover our most pious Emperour did himself first attest its truth he protested that he himself was of the same Opinion and exhorted all to assent to and subscribe these very Articles and unanimously to agree in the profession of them this one only word Homoöusios being inserted which term the Emperour himself thus explained saying he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body and therefore that the Son had not his subsistance from the Father either by Division or Abscission For it is impossible said he that an immaterial intellectual and incorporeal nature should be subject to any corporeal affection but our sentiments of such things must be expressed in divine and mysterious terms Thus did our most wise and pious Emperour Philosophize But the Bishops upon the occasion of adding this word Homoöusios drew up this form of the Creed The Creed We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Son of God the only begotten of the Father that is of the substance of the Father God of God Light of Light very God of very
God begotten not made of the same substance with the Father by whom all things were made that are in heaven and that are in earth Who for us men and for our salvation descended and was incarnate was made man suffered and rose again the third day he ascended into heaven He shall come to judge the quick and the dead We also believe in the Holy Ghost But those who hold that there was a time when he was not or that he was not before he was begotten or that he was made of nothing and those that affirm he is of any other substance or essence or that the Son of God is created or convertible or obnoxious to change all such God's Holy Catholick and Apostolick Church doth anathematize When this form of Faith was appointed by the Bishops we did not inconsiderately omit making an enquiry what their meaning was of those terms of the substance of the Father and of the same substance with the Father Hence therefore arose several Questions and Answers and the true import of those words was with great accuracy examined And it was acknowledged by them that these words To be of the substance did only signifie thus much that the Son is of the Father but not as a part of the Father It seem'd to us altogether reasonable and safe to give our assent to this meaning of this sacred Doctrine which asserteth that the Son is of the Father but is not a part of his substance Wherefore we our selves also gave our assent to this import of those words nor do we reject the terme Homoöusios having peace before our eyes as the marke at which we aime and being cautious lest we should fall from a right apprehension of the Faith For the same reasons also we have admitted of these words begotten not made For made said they is a common term attributed to all other creatures which were made by the Son of whom the Son hath no resemblance Wherefore he is no creature like to those which were created by him but he is of a far more excellent substance then any creature which substance as the sacred Oracles do instruct us is begotten of the Father but by such a manner of Generation as is ineffable and inexpressible by any created Being Thus also this proposition that the Son is of the same substance with the Father was discussed to wit that this is not to be understood according to the manner of bodies nor in a sense agreeable to mortal Creatures For this Consubstantiality cannot be either by Division of the Substance or by Abscision or Mutation of the Paternal Essence and Power For all these things are inconsistent with the uncreated nature of the Father But this proposition to be of the same substance with the Father doth expresly represent to us no more than this viz. that the Son of God hath no community with or resemblance to created Beings but that in every respect he is like to the Father onely who hath begotten him and that he does exist of no other substance or essence but of the Father To this Opinion therefore thus explain'd we thought good to give our assent more especially because we also knew that some of the Ancient Learned and eminent Bishops and Writers have made use of this term Homoöusios in their explications of the Divinity of the Father and of the Son Thus much therefore we have said concerning the Creed published at Nice to which we all agreed not inconsiderately and without examination but according to the senses given which were discussed in the presence of our most pious Emperour and for the forementioned reasons received with an unanimous consent Moreover as concerning the Anathematism published by the Fathers after the Creed we judged it not in the least troublesome in regard it does prohibit the use of terms that occur not in the Scriptures from the use of which terms came almost all the confusion and disturbance that hath been raised in the Church Since therefore no part of the Scripture given by divine inspiration hath made use of these terms to wit of things which exist not and there was a time when he was not it seem'd disagreeable to reason that these assertions should be either mentioned or taught To this good and sound Opinion we also have assented in as much as in former times we have never made use of such expressions These things beloved we thought requisite to send to you that we might most apparently evidence to you the considerateness as well of our examination and researches into all points as of our assent and that you might also know with what good reason we did at first make a resistance even to the last houre as long as some things written in a manner different from what they should have been offended us but at length without further contention we embraced those points which were not offensive when after a candid enquiry into the import of the terms we found them to be agreeable with what we our selves had made confession of in that form of the Creed we at first proposed Thus wrote Eusebius Pamphilus to Cesarea in Palestine Also by the common consent and approbation of the Council this following Synodicall Epistle was written to the Church of Alexandria and to the inhabitants of Aegypt Libya and Pentapolis CHAP. IX The Epistle of the Synod concerning those matters determined by it and how Arius was degraded together with them that embraced his sentiments TO the Holy by the Grace of God and great Church of the Alexandrians and to our beloved brethren the inhabitants of Aegypt Libya and Pentapolis The Bishops Assembled at Nice who fill up that great and holy Synod send Greeting in the Lord. For as much as by the Grace of God and the Summons of the most pious Emperour Constantine who hath call'd us together out of diverse Cities and Provinces a great and holy Synod has been convened at Nice it seem'd altogether necessary that a Letter should be written to you in the name of the sacred Synod whence you might understand what things were there propos'd and what taken into examination as also what were Decreed and established First of all therefore the impiety and iniquity of Arius and his complices was inquired into in the presence of the most pious Emperour Constantine and the Councils determination which was confirmed by the suffrages of all was that his impious Opinion and execrable terms and names should be anathematized which terms and names he blasphemously used affirming that the Son of God had his Being of nothing and that there was a time when he was not as also saying that the Son of God had à freedom of will whereby he was capable either of vertue or vice and calls him a Credture and a Work All these Tenets the holy Synod hath anathematized not enduring so much as patiently to hear this impious opinion or rather madness and these blasphemous expressions But what
Laodicaea one that was present at this Synod informs us For he says in the Book he wrote concerning his Life that this Eusebius was descended from noble personages of Edessa in Mesopotamia and that from his childhood he Learned the sacred Scriptures that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa and in fine that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius the latter of which persons presided over the Church in Caesarea and the former over that in Scythopolis After this when he came to Antioch it hapned that Eustathius being accused by Cyrus of Beroea was deposed as being an assertor of Sabellius's opinion Wherefore Eusebius afterwards lived with Euphronius Eustathius's successour Afterwards that he might avoid being made a Bishop he betook himself to Alexandria and there studied Philosophy Returning from thence to Antioch he conversed with Flaccillus Euphronius's successour and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople But he went thither no more because Athanasius was so much beloved by the people of Alexandria He was therefore sent to Emisa But when the Inhabitants of that City raised a Sedition at his Ordination for he was reproacht as being a person studious of and exercised in the Mathematicks he fled from thence and went to Laodicaea to Georgius who hath related so many passages concerning him When this Georgius had brought him to Antioch he procured him to be sent back again to Emisa by Flaccillus and Narcissus But he afterwards underwent another accusation for being an adherent to Sabellius's principles Georgius writes at large concerning his Ordination And in fine adds that the Emperour in his expedition against the Barbarians took him along with him and that miracles were wrought by him But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus CHAP. X. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith BUt when Eusebius who had been chosen Bishop of Alexandria at Antioch was afraid to go thither they then proposed Gregorius to be Ordained Bishop of Alexandria And having done this they altered the Creed finding fault indeed with nothing that had been determined at Nice but in reality their design was to subvert and destroy the Homoöusian Faith by their continual assembling of Synods and by their publishing sometimes one sometimes another form of the Creed that so by degrees all persons might be perverted to the Arian opinion Moreover how these things were done by them we will manifest in the procedure of our History But the Epistle they published concerning the Faith runs thus We have neither been Arius ' s followers for how should we that are Bishops be the Followers of a Presbyter Nor have we embraced any other Faith than what was from the beginning set forth But being made inquirers into and examiners of his Faith we have admitted and entertained rather than followed him And this you will understand from what shall be said For we have learned from the beginning to believe in one supream God the maker and preserver of all things as well intelligible as sensible And in one only begotten Son of God subsisting before all ages existing together with the Father that begat him by whom all things visible and invisible were made who in the last days according to the Fathers good pleasure descended and assumed flesh from the holy Virgin and when he had compleatly fulfilled all his Fathers will he suffered and arose and ascended into the heavens and sits at the right hand of the Father and he shall come to judge the quick and dead and continues a King and God for ever We believe also in the holy Ghost And if it be requisite to add this we also believe the Resurrection of the flesh and the life everlasting Having written these things in their first Epistle they sent them to the Bishops throughout every City But when they had continued sometime at Antioch condemning as it were this their former Epistle they again publish another in these very words Another Exposition of Faith Agreeable to Evangelick and Apostolick tradition We believe in one God the Father Almighty the Framer and Maker of all things And in one Lord Jesus Christ his only begotten Son God by whom all things were made begotten of the Father before all worlds God of God Whole of Whole Only of Only Perfect of Perfect King of King Lord of Lord the living Word the Wisedom the Life the true Light the way of Truth the Resurrection the Shepherd the Gate immutable and inconvertible the most express image of the Father's Deity Substance Power Council and Glory the First begotten of every Creature Who was in the beginning with God God the Word according as 't is said in the Gospel and the word was God by whom all things were made and in whom all things have subsisted Who in the last days came down from heaven and was born of the Virgin according to the Scriptures And was made man the mediatour of God and men the Apostle of our Faith and the Prince of life as he himself says * For I came down from heaven not to do mine own will but the will of him that sent me Who suffered for us and rose again for us the third day and ascended into the heavens and sitteth at the right hand of the Father And he shall come again with Glory and Power to judge the quick and dead And we believe in the holy Ghost who is given to believers in order to their Consolation Sanctification and Perfection according as our Lord Jesus Christ commanded his disciples saying Go ye and make disciples of all nations baptizing them in the name of the Father and of the Son and of the holy Ghost to wit of the Father being truly the Father and of the Son being truly the Son and of the holy Ghost being truly the holy Ghost which terms are not simply or insignificantly made use of but they do accurately manifest the proper and peculiar Person Glory and Order of each of those that are named So that they are three in Person but in consent One We therefore holding this Faith in the presence of God and of Christ do anathematize all manner of Heretical and ill opinions And if any one shall teach contrary to the â—ound and true Faith of the Scriptures saying that there is or was a time or an age before the Son of God was begotten let him be Anathema And if any one says that the Son is a Creature as one of the Creatures or that he is a Branch as one of the Branches and shall not hold every one of the foresaid points according as the sacred Scriptures have set them forth or if any one Teaches or Preaches
called Sophia It was joyned to that Church named Ireâ—â—â— which being before a little one the Emperours Father had very much beautified and enlarged And both of them are to be seen at this present time encompassed within one and the same wall and called by the name of one Church CHAP. XVII That Athanasius being afraid of the Emperours menaces returned to Rome again AT the same time there was another false accusation patcht together against Athanasius by the Arians who invented this occasion for it The Father of the Augusti had heretofore given a yearly allowance of Bread-corn to the Church of Alexandria for the relief of those that were indigent It was reported by the Arians that Athanasius had usually sold this Bread-corn for money and had converted the money to his own gain The Emperour therefore having given credit to this report threatned Athanasius with death He being made sensible of the Emperours menaces made his escape and absconded But when Julius Bishop of Rome understood what the Arians had done against Athanasius having also received Eusebius's Letter who was now dead he invites Athanasius to come to him being informed of the place where he lay concealed At the same time arrived the Letter which those Bishops that before that had been convened at Antioch wrote to him Another Letter also was sent to him by the Bishops in Egypt informing him that those things objected against Athanasius were false These Letters so directly contradicting one another having been sent to Julius he returned an answer to those Bishops convened at Antioch wherein he blamed them first for the bitterness of their Letter then he told them they had done contrary to the Canons because they had not called him to the Synod it being commanded by the Ecclesiastick Rule that the Churches ought not to make Sanctions contrary to the Bishop of Rome's Sentiment He complained also that they had clandestinely adulterated the faith And moreover that what was heretofore done at Tyre had been fraudulently and corruptly transacted in regard the memorials of the Acts done at Mareotes had been made up of one side only Further that what had been objected concerning Arsenius's murther was apparently demonstrated to have been a false accusation These and such like passages as these Julius wrote at large to the Bishops convened at Antioch Moreover we had inserted here the Letters to Julius and his answer also had not the prolixity thereof hindred that design of ours But Sabinus a follower of the Macedonian Heresie whom we have mentioned before has not put Julius's Letters into His collection of the Acts of Synods Although he has not left out that Epistle written from those convened at Antioch to Julius But this is usually done by Sabinus For such Letters as either make no mention at all of or reject the term Homoöusios those Epistles I say he carefully inserts But the contrary hereto he voluntarily and on set purpose omits Thus much concerning these things Not long after this Paulus pretending a journey to Corinth arrived in Italy Both the Bishops therefore make their condition known to the Emperour of those parts CHAP. XVIII How the Emperour of the Western parts requested of his brother that such persons might be sent as could give an account of the deposition of Athanasius and Paulus And that they who were sent published another form of the Creed BUt the Emperour of the Western parts being informed of their sufferings sympathized with them And he sends a Letter to his brother signifying his desire to have three Bishops sent to him who might give an account of Paulus's and Athanasius's deposition The persons sent were Narcissus the Cilician Theodorus the Thracian Maris the Chalcedonian and Marcus the Syrian Who being arrived would in no wise admit of a congress with Athanasius But having suppressed the Creed published at Antioch and patched up another form they presented it to the Emperour Constans the words whereof were these Another Exposition of the Faith We believe in one God the Father Almighty the Creatour and maker of all things Of whom the whole family in heaven and earth is named And in his only begotten Son our Lord Jesus Christ who was begotten of the Father before all worlds God of God Light of Light By whom all things in heaven and earth visible and invisible were made Who is the Word and the Wisdome and the Power and the Life and the true Light Who in the last days was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and arose from the dead on the third day and ascended into the heavens and was seated at the right hand of the Father and shall come at the end of the world to judge the quick and dead and shall render to every person according to his works whose Kingdom being perpetual shall continue unto infinite ages For He shall sit at the right hand of the Father not only in this present world but in that also which is to come And we believe in the holy Ghost that is in the Paraclete whom Christ having promised to the Apostles after his assent into the heavens he sent him That he might teach them and bring all things to their remembrance By whom also those souls who have sincerely believed in him shall be sanctified But those who say that the Son existed of things which are not or of another substance and not of God and that there was a time when he was not these persons the Catholick Church hath determined to be Aliens from it Having delivered these things and exhibited many other to the Emperour they departed without doing any thing further Moreover whilst there was hitherto an inseparable communion between the Western and Eastern Bishops another Heresie sprang up at Sirmium which is a City of Illyricum For Photinus who presided over the Churches there a person born in Galatia the Less a disciple of that Marcellus who had been deposed following his masters steps asserted the Son of God to be a meer man But we will speak concerning these things in their due place CHAP. XIX Concerning the large Explanation of the Faith THe space of three years being compleatly passed after these things the Eastern Bishops having again assembled a Synod and composed another form of Faith send it to those in Italy by Eudoxius at that time Bishop of Germanicia Martyrius and Macedonius who was Bishop of Mopsuestia in Cilicia This form of the Creed being written a great deal more at large and containing many more additions than those forms published before was set forth in these very words We believe in one God the Father Almighty the Creator and maker of all things Of whom the whole family in heaven and earth is named And in his only begotten Son Jesus Christ our Lord begotten of the Father before all ages God of God Light of
you must take notice that Eusebius Pamphilus confuted Marcellus's book in a discourse against him comprized in three entire books which he entitled Against Marcellus He quotes Marcellus's own words in those books and in his discourse against them maintaines that Marcellus does assert in like manner as Sabellius the Libyan and Paul of Samosata did that the Lord Christ is a meer man CHAP. XXI An Apology for Eusebius Pamphilus BUt in regard some have attempted to reproach this person I mean Eusebius Pamphilus as if he were an Assertor of Arius's opinion in the books he hath published I judge it not unseasonable to say something concerning him In the first place therefore he was present at and consented to the Nicene Synod which determined that the Son was coessential with the Father Moreover in his third Book concerning the Life of Constantine he says word for word thus But the Emperour incited them all to an unity of mind until he had at that time reduced them all to be of the same mind and to have the same sentiments in relation to all those points concerning which they had before disagreed In so much that at Nice they did all perfectly agree in the points of Faith Since therefore Eusebius making mention of the Nicene Synod does say that all things about which they disagreed were composed and that they were all brought to be of one and the same mind and opinion how can any persons judge him to be a maintainer of Arius's opinion The Arians also themselves are mistaken in their supposing him to be a favourer of their Tenets But some body will perhaps say that in his writings he seems to Arianize in regard he always says By Christ. To whom we answer that Ecclesiastick Writers have frequently made use of this Expression and many other such like which do signifie the dispensation of our Saviours Humanity And before all these Writers the Apostle Paul hath made use of these very expressions and he was never thought to be the Teacher of a perverse opinion Moreover in regard Arius has been so audacious as to stile the Son a Creature like unto one of those other Creatures made by God hear what Eusebius saith in his first book against Marcellus concerning this these are his very words He only and no other hath been declared to be and is the only begotten Son of God upon which account they are deservedly to be reprehended who have audaciously stiled him a Creature made of nothing like the rest of the Creatures For how should he be a Son How should he be Gods only begotten who is entitled to the very same nature with the rest of the Creatures and would be one of those common Creatures in regard he like them is made a partaker of a Creation from nothing But the sacred Oracles do not instruct us after this manner concerning him Then after the interposition of some few words he continues Whosoever therefore doth determine that the Son is made of things which are not and that he is a Creature produced out of nothing that person hath forgotten that he bestows upon him a name only but in reality he denies him to be a Son For he that is made of nothing cannot truly be the Son of God nor can any thing else which is made be his Son But the true Son of God in regard he is begotten of him as of a Father ought deservedly to be stiled the only begotten and beloved of the Father And therefore he must be God For what can the off-spring of God be else but most exactly like to him that hath begotten him A King indeed builds a City but he begets not a City but he is said to beget not to build a Son And an Artificer may be said to be the Framer not the Father of that which he hath made But he can in no wise be stiled the Framer of the Son who is begotten by him So also the supream God is the Father of his Son but he is justly to be called the Maker and Framer of the world And although this saying may be once found somewhere in the Scripture The Lord created me the beginning of his ways in order to his works yet we ought duly to inspect the meaning of those words which I will explain afterwards and not as Marcellus doth subvert a principal point asserted by the Church upon account of one word These and many other such like expressions Eusebius Pamphilus utters in his First Book against Marcellus And in his Third Book of that work the same Authour declaring in what sense the term Creature is to be taken says thus These things therefore having been after this manner proved and confirmed the consequence is agreeable to all things explained by us before that these words also The Lord created me the beginning of his ways in order to his works must have been spoken concerning the same person But although he says he was created yet he must not be so understood as if he should say that he had arrived to what he is from things which are not and that he also was made of nothing in the same manner with the other creatures which some have perversely supposed but he speaks this as being a person subsisting living preexisting and being before the foundation of the whole world having been constituted the Ruler of the universe by his Lord and Father the term Created being in that place used instead of Ordained or Constituted Indeed the Apostle hath in express words stiled the Rulers and Governours amongst men a Creature saying Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him And the Prophet where he saith Prepare to invoke thy God O Israel For behold he that firmeth the thunder and createth the Spirit and declareth his Christ unto men hath not taken the word Created in such a sense as to signifie That which hath been made when as before it was not For God did not then Create his Spirit when he declared his Christ to all men by him For there is no new thing under the Sun But the Spirit was and did subsist before But he was sent at such time as the Apostles were gathered together when like thunder There came a sound from heaven as of a rushing mighty wind and they were filled with the holy Ghost And thus they declared Gods Christ amongst all men agreeable to that Prophesie which saith For behold he that firmeth the thunder and createth the spirit and declareth his Christ unto men The term Createth being made use of instead of Sendeth or Constituteth and the word Thunder in another manner signifying the Preaching of the Gospel And he that saith Create in me a clean heart O God said not that as if he had had no heart before but he prayed that his
the Son but shall assert that God himself spake to himself let him be Anathema If any one shall say that it was not the Son who appeared to Abraham but the unbegotten God or part of him let him be Anathema If any one shall say that it was not the Son who as a man wrestled with Jacob but the unbegotten God or part of him let him be Anathema If any one shall understand these words The Lord rained from the Lord not of the Father and of the Son but shall say that God rained from himself let him be Anathema For the Lord the Son rained from the Lord the Father If any one hearing these words The Lord the Father and The Lord the Son shall term both the Father Lord and the Son also Lord and saying The Lord from the Lord shall assert that there are two Gods let him be Anathema For we place not the Son in the same degree with the Father but understand him to be inferiour to the Father For neither did he come down to Sodom without his Fathers will Nor did he rain from himself but from the Lord that is from the Father who hath the supream authority Nor does he sit at his Fathers right hand of himself but he hears the Father saying Sit thou at my right hand let him be Anathema If any one shall affirm that the Father Son and holy Ghost are one Person let him be Anathema If any terming the holy Ghost the Paraclete shall call him the unbegotten God let him be Anathema If any one does say that the Paraclete is no other Person than the Son as the Son himself hath taught us for he has said The Father whom I will ask shall send you another Comforter let him be Anathema If any one shall say that the Spirit is part of the Father and of the Son let him be Anathema If any one shall affirm that the Father and the Son and the Holy Ghost are three Gods let him be Anathema If any one shall say that the Son of God was made like one of the Creatures by the will of God let him be Anathema If any one shall affirm that the Son was begotten against the will of the Father let him be Anathema For the Father was not forced by a physical necessity nor did he beget the Son as if he were unwilling but as soon as he was willing he has declared that he begat him of himself without time and without passion let him be Anathema If any one shall say that the Son is unborn and without a beginning affirming as it were that there are two Principles without a beginning and unborn and so making two Gods let him be Anathema For the Son is the Head and Beginning of all things But the Head of Christ is God For thus we piously refer all things by the Son to One who is without a beginning the beginning of all things Furthermore we making an accurate explanation of their sentiments who profest the Christian Religion do assert that if any one shall not affirm Christ Jesus to have been the Son of God before ages and to have ministred to the Father at the framing of all things but shall say that he was called the Son and Christ from such time only as he was born of Mary and that he then received the beginning of his Deity let him be Anathema like Paul of Samosata Another Draught of the Creed published at Sirmium in the Latine tongue and rendred into Greek In regard there seemeth to have been some difference concerning the Faith all things were diligently inquired into and discussed at Sirmium in the presence of Valens Ursacius Germinius and the rest It is manifest that there is one God the Father Almighty according as it is declared over the whole world and his one only begotten Son Jesus Christ our Lord and God and Saviour begotten of his Father before ages But it must not be asserted that there are two Gods because the Lord himself hath said I go unto my Father and your Father and to my God and your God Therefore he is God even of all as the Apostle also hath taught Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also Seeing it is one God who shall justifie the Circumcision by Faith Moreover all other things agree nor have they any ambiguity But whereas very many are disturbed about that term which in Latine is called Substantia and in Greek Ousia that is that it may be more accurately understood the word Homoöusion or Homoiöusion these termes ought in no wise to be mentioned nor discoursed of publickly in the Church for this reason and upon this account because there is nothing Recorded concerning them in the Divine Scriptures and in regard these things are above the reach of humane knowledge and mind of man nor can any one declare the Son's Generation according as it is written And who shall declare his Generation For 't is manifest that only the Father knows how he begat the Son and again that the Son only knows how he was begotten of the Father It cannot be doubtful to any man that the Father is greater in honour dignity and divinity and that he is greater in that very name of a Father the Son himself attesting The Father who sent me is greater than I. No man is ignorant that this is Catholick Doctrine that there are two Persons of the Father and of the Son and that the Father is the greater but that the Son is made subject together with all other things which the Father hath subjected to himself That the Father hath no beginning and is invisible immortal and impassible but that the Son was born of the Father God of God Light of Light And that no man knows his Generation as was said before but only the Father That the Son himself our Lord and God took flesh or a body that is was made man according as the Angel Evangelized And according as all the Scriptures do teach and especially the Apostle himself the Teacher of the Gentiles Christ received humanity of the Virgin Mary by which he suffered This is the Principal Head of the whole Faith and its confirmation that the Trinity must be always preserved according as we read in the Gospel Go ye and disciple all nations baptizing them in the name of the Father and of the Son and of the holy Ghost The number of the Trinity is entire and perfect But the Paraclete the holy Ghost was sent by the Son and he came according to promise that he might Sanctifie and Teach the Apostles and all Believers They attempted to perswade Photinus to give his consent to and subscribe these things even after his deposition promising that they would restore him his Bishoprick in case by altering his mind he would Anathematize
Ursacius Germinius and Caius have promised if any thing had been altered For how can peace be kept by those who subvert peace For all Regions and especially the Roman Church hath been involved in greater disturbances Upon which account we beseech Your Clemency that You would hear and look upon all our Legates with favourable ears and a serene countenance and that Your Clemency would not permit any thing to be reversed to the injury of the Ancients but that all things may continue which we have received from our Ancestours who we are confident were prudent persons and acted not without the holy Spirit of God Because not only the believing Populace are disquieted by that novelty but also Infidels are prohibited from making their approaches to a credulity We also entreat that You would give order that as many Bishops as are deteined at Ariminum amongst which there are many that are enfeebled with age and poverty may return to their Province lest the Populace of the Churches suffer dammage by being destitute of their Bishops But we do with more earnestness petition for this that no innovation may be made nothing may be diminished but that those things may remain uncorrupted which have continued in the times of the Father of Your holy Piety and in Your own Religious days And that Your holy Prudence would not suffer us to be wearied out and ravisht from our Secs but that the Bishops with their Laity free from disquietude may always attend the putting up their Petitions which they make for Your health for Your Empire and for peace which may the Divinity grant You to be profound and perpetual according to Your deserts Our Embassadours will bring both the subscriptions and also the names of the Bishops or Legates as they will inform Your holy and Religious Prudence by another writing Thus wrote the Synod and sent it by the Bishops But Ursacius and Valens having prevented their Arrival did before-hand calumniate the Synod shewing the Emperour the Draught of the Creed which they had brought along with them The Emperour whose mind had been long since wholly addicted to the Arian opinion was highly incensed against the Synod but had a great esteem and honour for Valens and Ursacius Wherefore the persons sent by the Synod staied a long while being unable to get an answer But at length the Emperour wrote back to the Synod by those that were present after this manner CONSTANTIUS VICTOR and TRIUMPHATOR AUGUSTUS to all the Bishops convened at Ariminum That our Chiefest care is always employed about the Divine and venerable Law even your goodness is not ignorant Notwithstanding We could not hitherto see the twenty Bishops sent from your Prudence who undertook the dispatch of the Embassie from you For we are wholly intent upon an expedition against the Barbarians And as you know 't is fit that a mind exercised about the Divine Law should be vacated from all care and sollicitude Wherefore We have ordered the Bishops to expect Our return to Adrianople that after the publick affairs shall be put into a good and settled posture we may at length hear and deliberate upon what they shall propose In the interim let it not seem troublesome to your gravity to wait for their return in regard when they shall come back and bring You our answer you will be enabled to bring to a conclusion such things as appertain to the utility of the Catholick Church When the Bishops had received this Letter they returned an answer after this manner We have received Your Clemencies Letter Lord Emperour Most dear to God! wherein is conteined that by reason of the pressing necessity of publick business You could not hitherto see our Embassadours And You order us to expect their return till such time as Your Piety shall understand from them what hath been determined by us agreeable to the tradition of our Ancestours But we do by this Letter profess and affirm that we do in no wise recede from our resolution And this we have given in charge to our Embassadours We desire therefore that with a serene countenance You would both order this present Letter of our Meanness to be read and also gratiously admit of those things which we have given in charge to our Embassadours Undoubtedly Your mildness as well as we doth perceive how great the grief and sadness at present is every where in regard so many Churches are destitute of their Bishops in these most blessed times of Yours And therefore we again beseech Your Clemency Lord Emperour Most dear to God! that before the sharpness of winter if it may please Your Piety You would command us to return to our Churches in order to our being enabled to put up our usual prayers together with the people to Almighty God and to our Lord and Saviour Jesus Christ his only begotten Son in behalf of Your Empire in such manner as we have always done and now most earnestly desire to do After they had written this Letter and continued together some small time in regard the Emperour would not vouchsafe them an answer they departed every one to his own City But the Emperour had long before had a designe of disseminating the Arian opinion throughout the Churches Which he then earnestly endeavouring to effect made their departure a pretext of Contumely saying that he was despised by them in regard they had dissolved the Council contrary to his will Wherefore he gave Ursacius's party free liberty of doing what they pleased against the Churches He also commanded that that Draught of the Creed which had been read at Ariminum should be sent to the Churches throughout Italy giving order that such as would not subscribe it should be put out of the Churches and others substituted in their places And in the first place Liberius Bishop of Rome having refused to give his consent to that Creed is banished the Ursacians having substituted Felix in his place This Felix being a Deacon in the Church of Rome embraced the Arian opinion and was preferred to that Bishoprick But there are some who affirm that he was not addâ—cted to the Arian opinion but was by force necessitated to be ordained Bishop At that time therefore all places in the West were filled with innovations and disturbances some being ejected and banished and others put into their places And these things were transacted by force and the authority of the Imperial Edicts which were also sent into the Eastern parts Indeed not long after Liberius was recalled from banishment and recovered his own See the people of Rome having raised a Sedition and ejected Felix out of that Church at which time the Emperour gave them his consent thereto against his will But the Ursacians left Italy went into the Eastern parts and arrived at a City of Thracia the name whereof was Nice Wherein after they had continued some small time they made up another Synod there
City of Constantinople and firmed the Ariminum Creed making some additions to it FOr the Emperour being returned from the Western parts resided in that City at which time also he made a person whole name was Honoratus the first Praefect of Constantinople having abolished the Proconsul's Office But the Acacians prevented and calumniated them before-hand to the Emperour having informed him that the Creed which they had set forth was not admitted by them Whereupon the Emperour was highly incensed and resolved to disperse them having commanded by an Edict which he published that such of them as were subject to publick Offices should be reduced to their former condition For several of them were liable to publick Offices some were subject to the bearing of those Offices belonging to the City Magistracy others to them appertaining to the Sodalities of Officialls or Apparitours in several Provinces These persons being after this manner disturbed the Acacians abode for some time at Constantinople and assembled another Synod to which they sent for the Bishops of Bithynia When therefore they were all met together being fifty in number amongst whom was Maris of Chalcedon they confirmed the Creed published at Ariminum which had the Consuls names prefixt Which Creed it would have been superfluous to have inserted here had they made no additions to it But in regard they added some words thereto we thought it necessary to set it down at this place again The contents of it are these We Believe in one only God the Father Almighty of whom are all things And in the only begotten Son of God begotten of God before all ages and before every beginning by whom all things visible and invisible were made Who is the only begotten born of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose generation no person knoweth but the Father only who begat him We know this Person to be the only begotten Son of God who upon his Father's sending of him came down from the heavens according as 't is written upon account of the destruction of Sin and Death and was born of the holy Ghost and of the Virgin Mary according to the flesh as it is written and conversed with the disciples and having fulfilled every dispensation according to his Fathers Will he was crucified and died and was buryed and descended into the parts beneath the earth At whom hell it self trembled Who arose from the dead on the third day and was conversant with the disciples and after the completion of fourty days he was taken up into the Heavens and sitteth on the right hand of the Father he shall come in the last day of the Resurrection in his Fathers Glory that he may render to every man according to his works And we believe in the holy Ghost whom he himself the only begotten of God Christ our Lord and God promised to send as an Advocate to mankind according as 't is written the Spirit of truth whom he sent unto them after he was assumed into the Heavens But we thought good to remove the term Ousia which was used by the Fathers in a more plain and ordinary sense and being not understood by the people has given offence in regard 't is not contained in the sacred Scriptures and that in future not the least mention should be made thereof for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son Nor ought the subsistence of the Father and of the Son and of the holy Ghost to be so much as named But we assert the Son to be like the Father in such a manner as the sacred Scriptures do affirm and teach Moreover let all the Heresies which have been heretofore condemned and which may have risen of late being opposite to this Creed published by us be Anathema This Creed was at that time recited at Constantinople Having now at length passed through the labyrinth of the Expositions of Faith we will reckon up their number After the Creed published at Nice they set forth two Expositions of the Faith at Antioch at the Dedication A third was that delivered to the Emperour Constans in the Gallia's by Narcissus and those that accompanied him The fourth was that sent by Eudoxius into Italy Three Draughts of the Creed were published at Sirmium one whereof was recited at Ariminum which had the names of the Consuls prefixt The eighth was that which the Acacians promulged at Seleucia The last was set forth at the City Constantinople with an addition For hereto was annexed that neither substance nor subsistence ought to be mentioned in relation to God Moreover Ulfila Bishop of the Goths did at that time first agree to this Creed For before this he had embraced the Nicene Creed being Theophilus's follower who was Bishop of the Goths and had been present at and subscribed the Nicene Synod Thus far concerning these things CHAP. XLII That upon Macedonius's being deposed Eudoxius obtained the Bishoprick of Constantinople BUt Acacius Eudoxius and those that were with them at Constantinople made it wholly their business that they also might on the other side depose some persons of the contrary party Now you must know that neither of the factions decreed these depositions upon account of Religion but for other pretences For though they dissented about the Faith yet they found not fault with one anothers Faith in their mutual depositions of one another Those therefore of Acacius's party making use of the Emperours indignation which he had kept concealed in his mind and earnestly indeavoured to wreak it against others but most especially against Macedonius do in the first place depose Macedonius both because he had been the occasion of many murders and also in regard he had admitted a Deacon taken in Fornication to Communion Then they depose Eleusius Bishop of Cyzicum because he had baptized one Heraclius Hercules's Priest at Tyre a person known to be a Conjurer and ordained him Deacon In the next place they depose Basilius or Basilas for so he was also called who had been constituted Bishop of Ancyra in the room of Marcellus as having unjustly tortured a certain person bound him with Iron chains and confined him to Prison also because he had fastned calumnies upon some persons and moreover in regard by his Letters he had disturbed the Churches in Africa Dracontius was deposed by them because he had removed from Galatia to Pergamus Moreover they deposed Neonas Bishop of Seleucia in which City the Synod had been convened as also Sophronius of Pompeiopolis in Paphlagonia Elpidius of Satala in Macedonia and Cyrillus of Jerusalem and others were ejected by them for other reasons CHAP. XLIII Concerning Eustathius Bishop of Sebastia BUT Eustathius Bishop of Sebastia in Armenia was not so much as admitted to make his defence because he had been long before deposed by Eulalius his
those places and have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphaniensis Doubtless Nicephorus might have been evidently informed from Evagrius's own words which he there produces which we have also quoted above that Evagrius had been born at Epiphania Further Evagrius was born in the Reign of Justinianus Augustus on the year of Our Lord 536 or 537 as I have demonstrated from Evagrius's own Testimony in my Notes on Book 4. Chap. 29. of his History On the year of Christ 540 his Parents committed him to the care of a School-Master that he might learn the Letters At which time when Thomas Bishop of Apamia had given notice to the neighbouring Cities that on a set day he would show the enlivening wood of the Cross which was kept at Apamia Evagrius was lead to that City by his Parents and with his own eyes saw that Miracle which was then performed in the Church as himself attests in his Fourth Book Chap. 26. Now this hapned on the year of Christ 540 when the Persians having made an irruption into Syria had burnt Antioch which was done in Justinus Junior's Consulate as we are informed by Marcellinus Comes and Marius in his Chronicon Two years after this when The Lues Inguinaria began to rage in the East Evagrius was as yet under a School-Master learning the Letters and was seized by that Pestilence as he himself attests Book 4. chap. 29. Having afterwards left the Schools of the Grammarian◠he be took himself to the Study of Rhetorick And when he had made a great proficiency in that Art he was registred amongst the company of Advocates Whence he got the Appellation of Scholasticus which term signifies a Lawyer as Macarius informs us in his fifteenth Homily in these words He that desires to have a knowledge in Forensian Cases goes and learns the Notes Letters or Abbreviatures And when he has been the first there he goes to the School of the Romans where he is the last of all Again when he comes to be the first there he goes away to the School of the Pragmatici or Practicants where he is again the last of all and Arcarius or Novice Then when he is made a Scholasticus he is Novice and the last of all the Lawyers Again when he comes to be the first there then he is made a President or Governour of a Province And when he is made a Governour He takes to himselfe an Assistant Councellour or Assessour In Macarius's Greek Text I have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that desires to have a knowledge in Forensian Cases not as 't is in the common reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that desires to have a knowledge in Letters Further in what City Evagrius practised the Law 't is uncertain Notwithstanding my conjecture is that he pleaded Causes at Antioch in which City there were three Fora that is Courts of Judicature or Tribunals and as many Schools of Advocates as I have observed from Libanius in my Notes on Evagrius Book 1. chap. 18. 'T is certain he could not be an Advocate at Epiphania which as we have declared already was the place of his Nativity in regard that City had no Judiciary Forum but brought its Causes to Apamia in which City the Consularis of Syria Secunda held a Court of judicature But for my believing Evagrius to have been an Advocate at Antioch rather than at Apamia this is my chief reason because he was mostly conversant in that City where he married a wife also and begat sons of her He married a daughter likewise in that City as himself attests in his Fourth Book chap. 29. And after she together with her son had ended her life by the Pestilentiall disease on the tenth year of Mauricius Evagrius deprived of his wife and children remarried and took to wife a young Virgin in that City as he relates Book 6. chap. 8. Where he attests also that the whole City kept holiday on that account and celebrated a publick Festivity both in Pompous Shows and also about his marriage-bed Whence 't is by the way apparent how great his authority was at Antioch Moreover he wrote his History at Antioch as may be Collected from the twentieth chapter of his First Book Where speaking concerning the Empress Eudocia's Jerusalem-journey he says she came to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a long time afterwards in her journey which she made to the Holy City of Christ our God she Eudocia comes hither to wit to Antioch Evagrius therefore lived at Antioch when he wrote this History Hence 't is that Evagri 〈…〉 〈…〉 diligent in recounting the Works and Publick Edifices of the City Antioch as may be seen in 〈…〉 Book chap. 18 and in his Third Book chap. 28. At which places he does not obscurely intimate that he lived at Antioch whilest he wrote these things Hence 't is also that he mentions with so much care and diligence the earth-quakes wherewith Antioch was now and then shaken and that in the Notation of the times he always makes use of the Antiochian years Lastly this may be Collected from the seventh chapter of his Sixth Book where he relates that Gregorius Patriarch of Antioch having been accused of Incest before Johannes Comes of the East by a Silver-smith appealed to the Emperour and to a Synod And when he went to Constantinople in order to the prosecution of his Cause before the Emperour and Synod he took Evagrius along with him as his Assessour and Counseller that he might make use of his advice By which words Evagrius does plainly enough declare himself to have been an Advocate and a Lawyer For Assessours were wont to be taken out of their body as well by the Civill as Military Magistrates Nor was Evagrius Councellour to Gregorius in this criminall affair only but in other causes also For in regard Gregorius was Patriarch of the Orientall Church and could not but have the examination of many Causes every day he must necessarily stand in need of some Assessour who might suggest to him the Forms of Right and of the Laws Indeed Evagrius's words do fully declare what I have said For he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having me therefore his Assessour and Companion he went to the Emperour 's City Constantinople in order to the making his defence against these accusations But let the Studious determine concerning this matter according to their own arbitrement 'T is sufficient for me to have proposed my conjecture to the Readers Further the same Gregorius made use of Evagrius's judgment not only in Judiciary proceedings but in writing Letters also and Relations which he now and then sent to the Emperour in his Sermons likewise and Orations as Evagrius attests at the close of his History Which Volume when Evagrius had published not without the consent of Gregorius the Patriarch in the Reign of Tiberius Constantinus
he had the dignity of a Quaestorate bestowed upon him by the same Emperour And not long after when he had made an Oration concerning the praises of Mauricius Augustus on account of the Birth of the most noble child Theodosius he received the Codicills of a Praefecture from the same Mauricius as he himself attests at the close of his History Evagrius's words there are thus translated by Christophorson Pro quibus duos honoris gradus consecuti sumus Quaesturam à Tiberio Constantino munus Tabularum servandarum in quibus Praefectorum nomina inscribebantur à Mauricio Tiberio For which we have obtained two degrees of honour a Quaesture of Tiberius Constantinus and the Office of keeping the Tables wherein the names of the Praefects were inscribed of Mauricius Tiberius Which ill rendition deceived Gerardus Vossius and Philippus Labbaeus For Vossius in his Book de Historicis Graecis treading in Christophorson's steps says thus Pro duobus autem hisce Libris ait gemino se honore esse affectum Nam à Tiberio Constantino Quaesturâ fuisse ornatum sed a Mauricio consecutum esse ut Tabulis publicis praeesset now for these two Books he says he had a double honour conferred on himself For he was honoured as he saith with a Quaesture by Tiberius Constantinus and that he obtained of Mauricius the having the charge of the publick Tables But Philippus Labbaeus in his dissertation de Scriptoribus Ecclesiasticis hath interpolated Christophorsons Version after this manner Seque duos honoris gradus ait consecutum primùm à Tiberio Constantino ad Quaesturam evectum tum à Mauricio munus adeptum servandarum Tabularum in quibus non tà m nomina quà m ipsa Praefectorum acta inscribebantur And he says that he himself obtained two degrees of honour and in the first place that he was preferred to a Quaesture by Tiberius Constantinus and secondly that he procured of Mauricius the office of keeping the publick Tables wherein not only the names but the Acts of the Praefects were inscribed Musculus has done much better who hath rendred the passage in Evagrius thus Quarum etiam Gratiâ duas dignitates sumus consecuti à Tiberio Constantino Quaestoratum largiente Mauricio verò Tiberio Literas Hyparchicas mittente On account of which Volume of Relations Letters c. we have obtained two dignities one from Tiberius Constantinus who gave us a Quaestorate and another from Mauricius Tiberius who sent us his Hyparchicall Letters He would have said The Codicills of a Praefecture which the Latines term Letters also as I have long since observed in my Notes on Ammianus Marcellinus Hence 't is that in the Title of his History Evagrius terms himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Ex-Praefects because he had been rewarded with the Codicills of an honorary Praefecture by the Emperour After this the same Evagrius published Six Books of Ecclesiastick History beginning from those times wherein Theodoret and Socrates had closed their Histories that is from the Ephesine Synod wherein Nestorius was condemned and deposed to wit from the year of Christ 431. And he has continued his History to the twelfth year of the Emperour Mauricius which was the year of our Lord 594. In his Third Book at chap. 33 speaking concerning Severus Bishop of Antioch he says that at such time as he wrote these things it was the Six hundredth fourty first year of the Antiochians In regard therefore the Antiochian-Hera precedes that of our Saviour's Nativity fourty eight years if from the number 641 we substract 48 years it will be the year of Christ 594. The same may also be Collected from Book 4 chap. 29. where Evagrius writes that whilest he penned this History that Plague in the Groyne which had almost wholly destroyed the whole world had already raged two and fifty years Now this Plague began to rage two years after Antioch had been taken by the Persians that is in the year of Christ 542. To which number of years if you add two and fifty it will be made the year of Christ 594. Further Evagrius's diligence is chiefly to be commended because undertaking to write an Ecclesiastick History he made a Collection of whatever was pertinent to that Subject out of the best Writers to wit Priscus Johannes Zacharias Eustathius and Procopius who were all Rhetoricians His Style likewise is not to be found fault with For it has a Beauty and Elegancy as Photius does also attest But the chief thing commendable in Evagrius is that of all the Greek Writers of Ecclesiastick History he is the only person who has kept the Doctrine of the true Faith intire and undefiled as after Photius Baronius has observed in his Annalls Notwithstanding he deserves reproof for this viz. because he has not used so much diligence in searching out the Monuments of Ecclesiastick Antiquity as in reading Profane Writers Indeed almost the whole Sixth Book is spent in a Narrative of the Persian War Besides his Style in many places is Redundant and Luxuriant as Photius has truly remarked in his Bibliotheca An instance of which superfluity of Expression you have in Book 1. Chap. 2 where he speaks concerning Nestorius after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that tongue full of hostility against God that second Sanhedrim of Caîphas c. and in Book 2. chap. 3 where he describes S t Euphemia's Church which was at Chalcedon The same redundancy of Style the Studious Reader will of himself easily observe in many other places Moreover Rob Stephens was the first person that Printed Evagrius's History in Greek from one only Manuscript Copy belonging to the Kings Library which Manuscript is very new and not extraordinary good For in many places 't is defective and imperfect But we have mended and perfected Evagrius's History in so many places from two Manuscript Copies of the best note that it may seem now to have been first published The first of these Copies was the Florent Manuscript taken out of S t Laurence's Library which the most famous Michael Erminius compared with the Geneva Edition and sent me the Various Readings written out with his own hand On which account I profess my self very much oblieged to him This Manuscript is the best and ancientest of all the Copies of Evagrius For 't is written in parchment and was transcribed about five hundred years since more or less as I have been informed by one that saw it viz. Emericus Bigotius an excellent Schollar and a person who has deserved well of Learning by whose favour and Intervention I received the fore mentioned Various Readings sent by the most famons Michael Erminius In the same Florentine Manuscript some not unlearned Scholia were written in the margin which we have put into our Annotations in their due places But the Reader is to take notice that in this Florentine Manuscript is contained Socrates Scholasticus's History also the various Readings
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
enemies of Truth attempt to reject and abrogate the Preaching thereof by their own Heresies and have coyned vain and new Terms some daring to corrupt the Mystery of our Lords Dispensation which was made upon our account and denying the Term Theotocos which is attributed to the Virgin and others introducing a confusion and mixture foolishly imagining the nature of the flesh and of the Deity to be one and monstrously feigning the Divine Nature of the only begotten to be by confusion passible therefore this present Holy Great and Oecumenicall Synod being desirous to preclude all their ways of fraud invented against the Truth and to vindicate that Doctrine which from the beginning has continued unshaken hath determined that in the first place the Faith of the three hundred and eighteen Holy Fathers ought to remain and be preserved unattempted and inviolate and upon their account who impugne the Holy Spirit this Synod confirms that Doctrine concerning the substance of the Holy Spirit which was afterwards delivered by the hundred and fifty Fathers convened in the Imperiall City Constantinople which Doctrine they promulged to all persons not as if they added any thing which had been wanting before but that they might declare their own Sentiment concerning the Holy Spirit against those who attempted to abrogate and abolish his dominion and power but upon their account who dare corrupt the mysterie of the Oeconomy and do rave so impudently as to assert him who was born of the Holy Virgin Mary to be a meer man this Synod has admitted and approved of the Synodicall Letters of the Blessed Cyrillus who was Pastour of the Church of the Alexandrians which Letters Cyrillus sent to Nestorius and to the Eastern Bishops and they are sufficient both to confute Nestorius's madness and also to explain the salutary Creed in favour to such persons as out of a pious zeal are desirous of attaining a true notion thereof To which Letters in confirmation of such Sentiments as are right and true this Synod has deservedly annext the Epistle of the most Blessed and most Holy Arch-Bishop Leo President of the Great and Elder Rome which he wrote to Arch-Bishop Flavianus of Holy Memory in order to the subversion of Eutyches's madness which Letter agrees with the Confession of Great Peter and is a certain common pillar against those who embrace ill Sentiments For it makes a resistance against them who attempt to divide the Mystery of the Oeconomy into two Sons and it likewise expells those from the convention of sacred persons who audaciously assert the Deity of the Only Begotten to be passible it confutes them also who maintain a Mixture or Confusion in the two Natures of Christ and it expells those who foolishly assert that the form of a servant which Christ took from us men is of a Celestial or of some other substance Lastly it Anathematizes such persons as fabulously prate of two Natures of our Lord before the Union but after the union feign them to have been one Following therefore the steps of the Holy Fathers We confess our Lord Jesus Christ to be one and the same Son and with one consent We do all teach and declare that the same person is perfect in the Deity and that the same person is perfect in the Humanity truly God and truly man that the same person subsists of a rational soul and body that he is Consubstantial to the Father as touching his Deity and that he is of the same substance with us according to his Humanity in all things like unto us sin only excepted that according to his Deity he was begotten of the Father before Ages but that in the last days the same person on our account and for our salvation according to his Humanity was born of Mary the Virgin and Theotocos that one and the same Jesus Christ the Son the Lord the Only Begotten is inconfusedly immutably indivisibly and inseparably manifested in two Natures that the difference of the Natures is in no wise extinguished by the Union but rather that the propriety of each Nature is preserved and meets in one person and in one Hypostasis not as if he were parted and divided into two persons but he is one and the same Only Begotten Son God the Word the Lord Jesus Christ according as the Prophets of old and Christ himself hath taught us concerning himself and according as the Creed of the Fathers hath delivered it to us These things therefore having with all imaginable accuracy and concinnity been constituted by us the Holy and Oecumenical Synod has determined that it shall not be lawfull for any person to produce or write or compose or think or teach others another Faith But whoever shall dare either to compose or to produce or to teach any other Faith or to deliver another Creed to those who have a mind to turn from Gentilism or Judaism or from any other Heresie whatever to the knowledge of the Truth those persons if they be Bishops shall be divested of the Episcopall Dignity if Clergymen they shall be degraded But if they be Monks or Laïcks they shall be Anathematized When therefore this determination had been read the Emperour Marcianus also came to Chalcedon and was present at the Synod and having made a speech to the Bishops he returned Juvenalis also and Maximus on certain conditions determined those differences which were between them about some Provinces and Theodoret and Ibas were restored and some other matters were agitated which as I have said the Reader will find recorded at the end of this Book Lastly it was decreed that the Chair of New Rome in regard it was the next See to the Elder Rome should have precedency before all other Sees CHAP. V. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem AFter these things Dioscorus was banished to Gangra a City in Paphlagonia and by the common Vote of the Synod Proterius obtaines the Bishoprick of Alexandria After he had taken possession of his own See a great and most insufferable Tumult arose the populace fluctuating and being divided into different opinions For some demanded Dioscorus as it usually happens in such cases Others adhered pertinaciously to Proterius So that thence arose many and those deplorable calamities 'T is certain Priscus the Rhetorician does relate in his History that at that time he came out of the Province of Thebaïs to Alexandria and saw the people making an Attack against the Magistrates And that when the Souldiers would have put a stop to the Tumult the people threw stones at them and made them run that after this the Souldiers took refuge in that which heretofore had been Serapis's Temple where the people besieged them and burnt them alive That the Emperour having notice hereof sent two thousand new raised Souldiers thither who having the
living and remote from matter Of which number was Symeones the first Inventer of the Station in a pillar whom we have mentioned in the First Book of our History amongst whom also were Baradatus and Jacobus the Syrians CHAP. X. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters IN the first place therefore Leo Bishop of the Elder Rome wrote in defence of the Chalcedon Synod and disallowed of Timotheus's Ordination as having been illegally performed Which Letter of Leo's the Emperour Leo sent to Timotheus Prelate of the Alexandrian Church by Diomedes the Silentiarius who was imployed in carrying the Imperiall Mandates To whom Timotheus returned answer wherein he blamed the Chalcedon Synod and found fault with Leo's Letter The Copies of these Epistles are extant in that Collection of Letters termed the Encyclicae But I have designedly omitted the inserting them because I would not have this present Work swell to a Greatness of bulk The Bishops of other Cities likewise stedfastly adhered to the Sanctions of the Synod at Chalcedon and unanimously condemned Timotheus's Ordination Excepting only Amphilochius Bishop of Side who wrote a Letter to the Emperour wherein he cryed out indeed against Timotheus's Ordination but admitted not of the Synod at Chalcedon Zacharias the Rhetorician has written concerning these very affairs and has inserted this very Letter of Amphilochius's into his History Moreover Symeones of Holy Memory wrote two Letters concerning these matters one to the Emperour Leo another to Basilius Bishop of Antioch Of which two Letters I will insert into this my History that which he wrote to Basilius in regard 't is very short the Contents whereof are these To my most Pious and most Holy Lord the Religious Basilius Arch-Bishop the Sinner and mean Symeones wisheth health in the Lord. It is now My Lord opportune to say Blessed be God who hath not turned away our Prayer nor removed his mercy from us sinners For on receipt of the Letters of Your Dignity I admired the Zeal and Piety of our Emperour most dear to God which he hath shown and now does demonstrate towards the Holy Fathers and their most firm Faith Nor is this Gift from us according as the Holy Apostle saith but from God who through our Prayers hath given Him this propensity and singular earnestness of mind And after some few words Wherefore I my self a mean person and of slender account the untimely birth of the Monks have made known my Sentiment to his Imperial Majesty concerning the Faith of the six hundred and thirty Holy Fathers convened at Chalcedon who do persist in and am grounded upon that Faith which has been revealed by the Holy Spirit For if our Saviour is present amongst two or three who are gathered together in his Name how could it possibly be amongst so many so great and such Holy Fathers that the Holy Spirit should not have been with them from the beginning And after the interposition of some words Wherefore be strong and behave your self valiantly in the defence of true plety in such manner as Jesus the Son of Nave the Servant of the Lord behaved himself in defence of the Israelitish people Give I beseech you my Salutes to all the Pious Clergy under Your Sanctity and to the blessed and most faithfull Laïty CHAP. XI Concerning the Banishment of Timotheus Aelurus and the Ordination of Timotheus Salophaciolus and concerning Gennadius and Acacius Bishops of Constantinople AFter these things Timotheus is condemned to be banished he also as well as Dioscorus being ordered to dwell at Gangra The Alexandrians therefore elect another Timotheus to succeed Proterius in that Bishoprick this Timotheus some persons termed Basilicus others called him Salophaciolus Anatolius dying in this interim Gennadius succeeds in the Chair of the Imperial City Constantinople And after him Acacius who had presided over The Orphans Hospital at the Imperial City CHAP. XII Concerning the Earthquake which hapned at Antioch Three hundred fourty and seven years after that which had hapned in the times of Trajane FUrther on the second year of Leo's Empire there hapned a great and vehement motion and shaking of the earth at Antioch some Facts perpetrated with the utmost rage and fury imaginable and which far exceeded the most superlative Ferity of Beasts having before-hand been committed by the populacy of that City which facts were the prelude as 't were to such mischiefs as these Now this most calamitous accident hapned on the five hundredth and sixth year of Antioch's being entitled to all the priviledges and immunities of a free City about the fourth hour of the night that preceded the fourteenth day of the month Gorpiaeus which month the Romans term September the Lords day approaching on the eleventh partition of the Cycle this is related to have been the sixth Earthquake which shaked Anioch three hundred fourty and seven years having passed from the time that that Earthquake had hapned which came to pass in Trajan's Empire For that Earthquake in Trajan's time hapned on the hundredth fifty ninth year of Antioch's being entitled to the priviledges and Immunities of a free City But this Earthquake in the times of Leo hapned on the five hundredth and sixth year as 't is declared by the most accurate and diligent Writers Further this Earthquake ruined almost all the houses of the New City the Inhabitants whereof were very numerous nor was there any part of it empty or wholly neglected but 't was extraordinary beautified and adorned by the preceding Emperours magnificence who strove to out-doe one another in that thing Likewise the first and second fabrick of the Pallace fell down but the other buildings continued standing together with the adjoyning Bath which having been useless before at such time as this calamitous accident hapned was of necessity made use of for the bathing of the Citizens the other Baths having been ruined Moreover the Porticus's before the Pallace fell down and the Tetrapylum which stood behind them Besides the Towers of the Hippodrome which were near the Gates and some of the Porticus's which led to these Towers fell In the old City the Porticus's and houses were wholly untouch't by the Ruine but some small part of Trajan's Severus's and Adrianus's Baths was shaken and overturned This Earthquake also ruined some parts of the Geitonia of that Region termed the Ostracine together with the Porticus's as likewise that termed the Nymphaeum Every of which particulars Johannes the Rhetorician has related with a singular accuracy This Writer therefore affirms that a thousand Talents of Gold were by the Emperour remitted to the City out of the Tributary Function and that to the Citizens were abated the yearly Tolls paid to the publick Treasury for those houses which had been destroyed by that calamity and moreover
of the Church And when those of the Senate asked what were the matters objected against Dioscorus they made answer that Dioscorus ought to give an account of his own judgment who contrary to what was fitting and just had accepted the person of the Judge without the permission of him who governeth the Bishoprick of Rome After which words when Dioscorus by the Senate's decree was standing in a place in the midst Eusebius Bishop of Dorylaeum made a request that the Supplicatory Libell which had by him been presented to the Emperour might be recited which request he made in these express words I have been injured by Dioscorus the Faith hath been injured Flavianus the Bishop has been murdered and together with me unjustly deposed by him Do you give order that my Supplicatory Libell may be read Which thing therefore having been debated the Libell was permitted to be read the Contents whereof were these From Eusebius the meanest Bishop of Dorylaeum who speakes in defence of himself of the Orthodox Faith and of Flavianus of Blessed memory who was Bishop of Constantinople It is the designe of your power to make provision for all your Subjects and to stretch forth an hand to all those who are injured especially to them who are recounted amongst the Ecclesiasticks And hereby you worship the Deity by whom a power hath been given you to Rule and Govern the world In regard therefore the Faith of Christ and we have suffered many and grievous things contrary to all reason and equity from Dioscorus the most reverend Bishop of the great City Alexandria we address to Your piety entreating we may have Right done Us. Now the business is this At the Synod lately held in the Metropolis of the Ephesians would to God that Synod had never been held that it might not have filled the world with mischiefs and disturbanceâ— that Good man Dioscorus disregarding the consideration of what is just and not respecting the fear of God for he was of the same opinion and entertained the same Sentiments with the vain-minded and Hereticall Eutyches but concealed it from many persons as 't was afterwards plainly evidenced by his own declaration took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory whereby he assembled a multitude of disorderly and tumultuous persons and having possest himself of power by money as much as in him lay he hath weakened the pious Religion of the Orthodox and has confirmed the ill opinion of the Monk Eutyches which long since even from the beginning hath been condemned by the Holy Fathers Whereas therefore the matters are not small and triviall which he has audaciously attempted both against the Faith of Christ and against Us We fall at the feet of Your Imperial Majesty and humbly beseech You to order the said most Religious Bishop Dioscorus to give in his answer to what is objected against him by us to wit by having the Monuments of the Acts which he has made against us read before the Holy Synod From which Acts we are able to demonstrate that even he himself is estranged from the Orthodox Faith hath confirmed an Heresie full of impiety has unjustly deposed us and in a most grievous and injurious manner oppressed us You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God to the end that it may hear both us and the forementioned Dioscorus and bring to the knowledge of Your Piety all that is transacted according to that which shall please Your Immortall height And if we shall obtain this we will pour forth incessant prayers for your eternall Empire most divine Emperours By the joynt request therefore of Dioscorus and Eusebius the Acts of the Second Ephesine Synod were publickly recited by which 't was manifestly demonstrated that Leo's Letter had not been read and that notwithstanding there had been an Interlocution once and twice concerning that matter Wherefore when Dioscorus was asked to declare the Cause hereof his answer was that he himself by an Interlocution had given order once and twice that that should be done and he requested that Juvenalis Bishop of Jerusalem and Thalassius Bishop of the First Caesarea in Cappadocia might give a more manifest declaration of this matter For he said that they had received an Authority of presiding in the Synod together with him Juvenalis did indeed affirm that when the Emperours Divine Letter had been read in the first place he made an Interlocution ordering that that Letter should be recited but that afterwards no mention was made of that Epistle But Thalassius said that he hindred not the reading of that Letter and that he had not so much Authority as that he alone could Decree that it should be read When therefore a further progress was made in the reading of the Acts and some of the Bishops found fault with some words as being false and forged Stephanus Bishop of the Ephesians was asked what Notaries of his at that time had taken those words in writing his answer was that Julianus afterwards made Bishop of Lebedus and Crispinus were his Notaries but that Dioscorus's Notaries would not permit that to be done but took hold of their fingers whilst they were writing in so much that they were in danger of undergoing most foul abuses Further the same Stephanus deposed that himself and the other Bishops had subscribed to Flavianus's deposition in one and the same day Hereto added Acacius Bishop of Ariarathia that all of them had subscribed in a paper not written on and that they were compelled to it by force and necessity having been surrounded with innumerable mischiefs in regard Souldiers Armed with murdering weapons had encompassed them Further when another sentence was read Theodorus Bishop of Claudiopolis said that no body uttered those words Moreover upon a procedure in reading the Acts in this manner when they came to a certain place wherein Eutyches had said that he Anathematized those who should affirm that the Flesh of God and our Lord and Saviour Jesus Christ had descended from Heaven the Acts declared that against these words Eusebius had said that those were indeed condemned by Eutyches who should say that Christ's flesh had descended from Heaven but that it was not added by him whence the flesh was The same Acts added also that Diogenes Bishop of Cyzicum subjoyned these words declare therefore from whence and that notwithstanding they were not permitted to make any further inquiry into these things Further the same Acts do manifest that Basilius Bishop of Seleucia in Isauria spake these words I adore our one Lord Jesus Christ the Son of God the only God the Word who after the Incarnation and Union is known in two natures And that
rather that the Divinity and Humanity have perfected to us one Lord and Christ and Son by an ineffable mysticall and secret concourse to an Unity And after some few words But in regard having personally united the humanity to himself on our account and for our salvation he proceeded from a woman for this reason he is said to have been born according to the Flesh. For he was not at first born a common and ordinary man of the Holy Virgin and after that The Word descended upon him but having been united from the very womb he is said to have undergone a Carnall Nativity that he might procure to himself the Nativity of his own Flesh. After the same manner we say he suffered and rose again not as if God The Word as to his own Nature suffered either the Stripes or the Transfixions of the Nails or any other of the wounds for the Deity is Impassible because 't is also Incorporeall But in regard that which had been made his own Body suffered on this account he is again said to have suffered for us For there was the Impassible Deity in a passible Body Most part of Cyrillus ' s other Letter hath been recorded in our foregoing Book But there is a passage in it which Johannes Bishop of the Antiochians had written in his Letter to which passage Cyrillus hath fully agreed this passage runs thus We confess the Holy Virgin to be Theotocos because God The Word took Flesh from Her and was made man and from that very Conception united to himself a Temple taken from Her But we know that those divine men do take the Evangelick and Apostolick Expressions uttered concerning the Lord sometimes in a common sense as spoken of one person at othâ—r whiles they divide them as uttered concerning two Natures And that they have delivered these Expressions as becoming God according to the divinity of Christ but those other as humble and mean agreeable to the same persons humanity To which words Cyrillus has subjoyned these Having read these your sacred Expressions We find that We our selves embrace the same Sentiments For there is one Lord one Faith one Baptism We have therefore glorified God the Saviour of all men rejoycing mutually that as well the Churches amongst us as those with you do profess a Faith that is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers After the Reading hereof those of this Synod cried out in these words We do all believe thus Pope Leo believes thus Anathema to him that divides and to him who confounds This is the Faith of Leo the Arch-Bishop Leo believes thus Leo and Anatolius believe thus We all believe thus As Cyrillus so we believe The eternall memory of Cyrillus As Cyrillus's Letters are so are our Sentiments Thus we have believed thus we do believe Leo the Arch-Bishop thinks thus thus he believes thus he hath written Then an Interlocution having been made that Leo's Letter might also be read being rendred into Greek it was recited which Letter is extant in the Acts of the Councill After therefore the reading thereof the Bishops exclaimed This is the Faith of the Fathers This is the Faith of the Apostles We all believe thus we that are Orthodox do believe thus Anathema to him who believes not thus Peter by Leo hath uttered these words The Apostles have taught thus Leo hath taught piously and truly Cyrillus has taught thus Leo and Cyrillus have taught alike Anathema to him who believes not thus This is the true Faith the Orthodox think thus this is the Faith of the Fathers Why were not these words read at Ephesus Dioscorus hath concealed these Expressions It is recorded in the same Acts that when part of the fore-mentioned Letter of Leo was read the Contents whereof were these And in order to the paying that due debt of our Nature the divine Nature was united to a Nature passible to the end that for this was agreeable to our Remedies He being one and the same Mediatour of God and Men the Man Christ Jesus might be able to die by one and might not be able to die by the other the Illyrician and Palestine Bishops being in doubt as to this Expression Aetius Arch-deacon of the most Holy Church of Constantinople produced a passage of Cyrillus ' s the Contents whereof are these Again in regard his own Body by the grace of God according as the Apostle Paul saith hath tasted death for every man he himself is therefore said to have suffered death for us not as if he had experienced death as to what belongs to his own Nature For 't is stupidity and extream madness either to affirm or think this but because as I have even now said his Flesh tasted death And again as to an expression of Leo's Letter which runs thus For each Form acts with a communion of the other that which is proper to wit The Word operates that which is The Word ' s and the Flesh performs that which is of the Flesh and the one of these shines with Miracles but the other hath lain under injuries the Illyrician and Palestine Bishops being in doubt the same Aetius read a Chapter of Cyrillus the Contents whereof were these Of the expressions used concerning Christ some are most especially agreeable to God again others are agreeable to man But a third sort possess a certain middle place evidencing the Son of God to be God and also at the same time Man After this when the foresaid Bishops doubted at another place of Leo's Epistle which runs thus For although in our Lord Jesus Christ there is one person of God and of man nevertheless that is one thing whence there is in both a Community of Contumely and that is another whence there is a Community of Glory For from us he has humanity which is less than the Father But from the Father he has the divinity which is equall with his Father Theodoret after he had well considered this matter said that the Blessed Cyrillus had expresly spoken thus in these words And being made man and loosing nothing that was his own he continued what he was and the one dwelt in the other that is the divine Nature in man After this when the Illustrious Judges enquired whether there were any person who as yet doubted all answered that no person made any further doubt After whom Atticus Bishop of Nicopolis requested that a Truce of some few days might be allowed them to the end that with a sedate mind and undisturbed understanding such things might be decreed as were pleasing to God and to the Holy Fathers He desired also that Cyrillus's Letter written to Nestorius might be delivered to them in which Cyrillus intreats Nestorius that he would give his assent to his twelve Heads whereto all agreed And when the Judges by
making an Interlocution had given order that an intervall of five days might be allowed them wherein they might have a meeting and confer with Anatolius Prelate of Costantinople all the Bishops cryed out and said We do believe thus We all believe thus as Leo so we believe no one of us doubts We have all subscribed To which exclamations the Judges made an Interlocution in these express words There is no necessity that you should all meet But in regard 't is agreeable that those who doubt should be confirmed let the most pious Bishop Anatolius choose out of their number who have subscribed such persons as he shall think fit to teach and inform those that doubt Whereto those of the Synod subjoyned these Acclamations We entreat for the Fathers Let the Fathers who are of the same Sentiment with Leo be restored to the Synod The Fathers to the Synod These words to the Emperour These Supplications to The Orthodox These Supplications to Augusta We have all sinned Let us all be pardoned But the Clergy of the Constantinopolitane Church exclaimed in these words They are but few who cry out The Synod says not this After whom the Eastern Bishops cried out The Egygyptian to Banishment But the Illyricians exclaimed We entreat you have mercy upon all After whom the Eastern Bishops cried out The Egyptian to Banishment And when the Illyricians had made the same request which they had made before the Clergy of Constantinople cried out Dioscorus to Banishment The Egyptian to Exile The Heretick to Banishment Christ hath deposed Dioscorus After whom the Illyricians and those Bishops of their partie exclaimed We have all sinned pardon all Dioscorus to the Synod Dioscorus to the Churches And when such like words as these had preceded this Session was ended At the Session after this when the Senate had made an Interlocution that the Decrees which had already been given forth should be recited Constantinus the Secretary read these express words out of a Schedule We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memory and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and have deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable unto God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in Isauria which Prelates had power and presided over the then Synod should lye under the very same punishment and according to the Canons be removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty Then after the reading of some other things the Bishops assembled were asked whether Leo's Letter agreed with the Faith of the Three hundred and eighteen Holy Fathers convened at Nice and with that of the Hundred and fifty Holy Fathers assembled in the Imperiall City Constantinople whereto Anatolius Prelate of Constantinople and all the Bishops present returned answer that Leo's Letter agreed with the foresaid Holy Fathers and he subscribed to the forementioned Letter of Leo. These things having proceeded thus those of the Synod cried out We all consent We do all approve We all believe a like We all think the same things We all believe thus Let the Fathers be restored to the Synod Let those who have subscribed be restored to the Synod Many years to the Emperour Many years to Augusta The Fathers to the Synod those of the same Faith to the Synod many years to the Emperour those of the same Sentiments to the Synod many years to the Emperour We have all subscribed to the Faith as Leo so we think After this an Interlocution was made by the Judges in these express words We have given a Relation concerning these things to our most divine and most pious Lord and we expect the answer of his piety But your Reverence shall render an account to God as well concerning Dioscorus who hath been deposed by You his Imperiall Majesty and we being ignorant thereof as concerning those other five persons for whom you have entreated and concerning all other matters which have been transacted in the Synod Hereupon they all cried out saying God hath deposed Dioscorus Dioscorus hath been justly deposed Christ hath deposed Dioscorus Then after these things an answer being brought from Marcianus which gave the Bishops permission to determine according to their own discretion concerning the persons who had been deposed in such manner as the Judges have declared by an Interlocution the Bishops made their request saying these express words We entreat that they may come in Let those of the same opinion be restored to the Synod those of the same Sentiments to the Synod those who have subscribed to Leo's Letter to the Synod Which persons after an Interlocution were admitted into the number of the Synod And after this the Supplicatory Libells which had been presented by the Bishops of the Aegyptick Dioecesis to the Emperour Marcianus were read wherein besides other matters these things were contained Our Sentiments are the same with those expositions which the Three hundred and eighteen Holy Fathers set forth at Nicaea and with those embraced by the blessed Athanasius and Cyrillus of Holy Memory We Anathematize every Heresie that of Arius that of Eunomius of Manes of Nestorius and that of those who assert that the Flesh of our Lord is from heaven and not from the Holy Theotocos and Ever-Virgin Mary whom we affirm to be like to us all but without sin Then all the Bishops present in the Synod cried out saying Why do they not Anathematize Eutyches's opinion Let them subscribe to Leo's Letter and Anathematize Eutyches and his Opinions Let them give their assent to Leo's Letter they are desirous to impose upon us and be gone Hereto the Bishops of Egypt returned answer that there were many Bishops in Egypt and that 't was impossible for them to represent the persons of those who were absent and they requested that the Synod would expect their Arch-Bishop to the end that according as Custome required they might follow his Opinion For they said that if they should do any thing before the Election of their Arch-Bishop all persons of the whole Egyptick Dioecesis would fall upon them
account because Anastasius was by many persons thougt to be addicted to the Manichaean Heresie After Macedonius therefore had ascended the Episcopal Throne Anastasius was desirous of having his own Caution restored to him saying it would be a reproach to the Empire if the forementioned Obligatory-Instrument should be kept laid up in the Church Against which when Macedonius made a resolute opposition and affirmed that he would not betray the Faith the Emperour Anastasius framed all imaginable designes against him resolving to eject him out of his Episcopal Chair Certain Boyes therefore who were slanderers were produced who falsly accused both themselves and Macedonius of a filthy and unclean act But when it was found that Macedonius was deprived of his Genitalls they betook themselves to other Arts and Designes till at length by the advices and perswasions of Celer Master of the Offices at Court Macedonius withdrew privately from his Episcopal Chair But in the Expulsion of Flavianus they have added other things For we have received information from some very aged persons who perfectly remembred what ever had hapned during Flavianus's being Bishop which persons do affirm that those Monks who dwelt in that Country termed Cynegica and whatever other Monks inhabited the first Provinces of the Syrians perswaded thereto by Xenaias a man by Extract a Persian Which Xenaias was Bishop of Hicrapolis a City near to Antioch and by a Greek name he was termed Philoxenus flock't together and in a tumultuous and very disorderly manner made an irruption into the City Antioch where they would compell Flavianus to Anathematize the Chalcedon Synod and Leo's Epistle Whereat Flavianus being extreamly troubled and the Monks pressing on with great violence the populacy of the City made an Insurrection and slew a great many of the Monks in so much that a vast number of them had the River Orontes for their Tomb their bodies being buried in its waves There hapned another thing also not much inferiour to this For the Monks of Syria Coele which is now termed Syria Secunda having a mighty affection for Flavianus because he had lead a Monastick life in a certain Monastery which was situate in a Country named Tilmognus came to Antioch with a resolution to defend Flavianus so that at that time also some and those no small mischievous accidents hapned Whether therefore on account of the former Tumult or by reason of that disorder we have mentioned in the second place or for both Flavianus is ejected and banished to Petrae a Town situate in the utmost confines of The Palestines CHAP. XXXIII Concerning Severus Bishop of Antioch FLavianus therefore having been ejected Severus is preferred to the Episcopal Throne of Antioch on the five Hundredth fifty first year of Antioch's being styled a free City in the month Dius it being the Sixth Indiction of the Cycle then current but at this present time wherein we write it is the Six hundredth fourty first year This Severus had Sozopolis for the place of his Nativity which is one of the Cities of the Province Pisidia He had formerly imployed himself in the study of the Law at Berytus But having afterwards soon left those studies when he had received holy Baptism in the sacred Temple of the divine Martyr Leontius who is honoured at Tripolis a City of the Maritime Phoenice he betook himself to a Monastick life in a certain Monasterie situate in the mid way between the small City Gaza and that little Town termed Majuma In which place Petrus the Iberian also who had been Bishop of the same Gaza and was banished together with Timotheus Aelurus had exercised a Monastick life and had left himself a famous name Further Severus on a time ingages in a dispute with Nephalius who formerly had been of the same Sentiment with him concerning the one Nature of Christ but had afterwards united himself to to the Defenders of the Chalcedon Synod and to those who asserted two Natures in our Lord Jesus Christ. By this Nephalius therefore and those who were of his party Severus is driven out of his own Monastery together with severall others who held the same opinion with himself From whence he went to the Imperial City under the notion of an Embassadour in defence both of himself and those who had been ejected with him And there he becomes known to the Emperour Anastasius as He hath related at large who wrote Severus's Life Moreover the same Severus in the Synodick Letters which he wrote has in express words Anathematized the Chalcedon Synod Concerning which matter the Monks of Palestine in their Letter to Alcison say these words The Synodick Letters of Timotheus now Bishop of Constantinople have indeed been approved and admitted of here in Palestine but the deposition of Macedonius and Flavianus hath not been allowed of nor yet Severus's Synodick Letters But those persons who brought them hither were disgracefully and contumeliously used agreeable to their deserts and betook themselves to their heels the populacy of the City and the Monks having made an Insurrection against them In this posture was Palestine But of those who were subject to the See of Antioch some induced thereto by fraud were prevailed upon of which number is Marinus Bishop of Berytus But others by force and compulsion gave their assent to Severus's Synodick Letters wherein was contained an Anathematism both of the Synod and of the rest who had asserted two Natures or â—roprieties in our Lord one of the Flesh another of the Deity Some when through necessity they had given their assent afterwards altered their minds and revoak's it of which number are the Bishops subject to Apamia Others wholly refused to assent of which number are Julianus Bishop of Bostri and Epiphanius of Tyre and some others as they say Bishops But the Isaurians now come to themselves condemn themselves for their former mistake Moreover they Anathematize Severus together with his followers Yea some of the Bishops and Ecclesiasticks under Severus having relinquish't their own Churches are fled away of which number is Julianus Bishop of Bostri and Petrus of Damaâ—cus who reside here with us Mamas also which person seemed to have been one of the two Ring-leaders of the Dioscorians by whom Severus himself had been instructed who has condemned their arogancy And after the interposition of other words But the Monasteries here and Jerusalem it self also most other Cities together with their Bishops by Gods assistance are of one and the same mind in relation to the true Faith For all which persons and for us pray most Holy Lord and our most Honoured Father that we enter not into temptation CHAP. XXXIV Concerning the Libell of Deposition sent to the same Severus by Cosmas and Severianus BUt in regard the forecited Letters do attest that those Prelates under the Jurisdiction of the Church of Apamia receded from the
Military affairs and for those other dignities which he had born he at that time made his residence about the Danube and hindred the Abari from passing that River The Abari are a Scythick Nation who live in Waggons and inhabit the Regions scituate beyond Caucasus Which people in regard they had been sorely afflicted by the Turks their Neighbours left their habitation and with their whole Families fled from them and came to the Bosphorus Then leaving the Shore of that termed the Euxine Sea where many barbarous Nations who had left their own dwellings inhabited moreover Cities Castra and some Stations had been built there by the Romans when either Veterane Souldiers or Colonies had been sent thither by the Emperours they continued on their journey engaging all the Barbarians they met with till such time as they were arrived at the Banks of the Danube and had sent Embassadours to Justinian From thence therefore Justinus was sent for on pretence as if he were to enjoy the advantage of that Compact which had been made betwixt him and the Emperour Justinus For in regard both of them were equall as to their Secular Grandeur and Power and whereas the Empire hung as it were betwixt them after many debates they had come to this agreement that he who was arrived at the Empire should give the other the Second place that so by being Second in the Empire he might be First in respect of all other persons CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus THe Emperour Justinus therefore received Justinus with great appearances of kindness and friendship but soon after he framed various causes and pretences and by degrees deprived him of his Satellites his Domesticks and the Protectors of his Body and forbids him Access to himself for he sate at home At length by Justinus's order he is removed to the Great City Alexandria where he is most inhumanely murdered in the dead of the night whilst he lay in his bed this being the reward he received for his kindness to the Republick and for those eminent Services he had performed in the Wars Nor would the Emperour Justinus and his wise Sophia abate of their rage or could they satiate their burning sury conceived against Justinus till such time as they had seen his head after 't was cut off and had trampled it under their feet CHAP. III. Concerning those Miscreants Addaeus and Aetherius MOreover not long after the Emperour delivered up Aetherius and Addaeus persons of the Senatorian Order who had been great Favourites of the Emperour Justinian's to a judiciary process they being charged with an accusation of High-Treason Of these two Aetherius confessed that he designed to kill the Emperour by Poyson and said that he had Addaeus his Accomplice in this attempt and his Assistant in all his other designes But Addaeus with horrid Oaths affirmed that he was wholly ignorant of these Treasons Nevertheless both of them were beheaded Addaeus at such time as his head was cut off affirmed that in this matter he had been falsely accused but that he was deservedly punished by divine Justice which inspects all affairs where-ever transacted for he said that by Magick he had murdered Theodotus the Praefectus Praetorio But I cannot positively affirm whither or no these things were so however they were both most flagitious wretches Addaeus was a Notorious Sodomite And Aetherius omitted no sort of Calumny but preyed upon the Estates as well of the living as of the dead in the name of that Imperial House of which he was Curator or Governour during the Empire of Justinian And such was the conclusion of these matters CHAP. IV. Concerning the Edict of our Faith which Justinus wrote to the Christians in all places MOreover the same Justinus wrote an Edict to the Christians in all places the Contents whereof ran in these express words IN THE NAME OF THE LORD JESUS CHRIST OUR GOD EMPEROUR CAESAR FLAVIUS JUSTINUS FAITHFULL IN CHRIST MILD THE GREATEST BENEFICENT ALEMANICUS GOTTHICUS GERMANICUS ANTICUS FRANCICUS ERULICUS GEPAEDICUS PIOUS HAPPY GLORIOUS VICTOR TRIUMPHATOR ALWAYS ADORABLE AUGUSTUS My peace I give unto you says the Lord Christ our true God My peace I leave with you declares the same Christ to all men The purport of which expressions is nothing else but that those who believe in him should unite in one and the same Church being of the same mind in relation to the true Faith of the Christians and having an aversion for them who affirm or think the contrary For the Primary safety which has been appointed to all men is the Confession of the true Faith Wherefore We also following the Evangelick Admonitions and the Holy Symboll or Creed of the Holy Fathers do exhort all men to betake themselves to one and the same Church and Opinion believing in the Father in the Son and in the Holy Spirit in the Consubstantiall Trinity in the One Deity or Nature and Essence both in word and deed and asserting One Might and Power and Operation in the three Hypostasis's or Persons into which we have been baptized in which we have believed and to which we have been conjoyned For we adore the Unity in the Trinity and the Trinity in the Unity which hath an admirable both Division and Unition an Unity in respect of the Essence or Deity but a Trinity in respect of the proprieties or Hypostasis's or Persons For that we may so speak it is indivisibly divided and divisibly conjoyned For there is One in Three to wit the Deity and Three are One in whom namely is the Deity or to speak more accurately which are the Deity it self God the Father God the Son God the Holy Ghost when as each Person is considered by himself the mind to wit dividing those things which are inseperable the Three Persons being one God understood together on account of the same Motion and the same Nature For we ought both to confess one God and also to assert Three Hypostasis's or Proprieties But we Confess him the only Begotten Son of God God the Word who was begotten of the Father before Ages and without time not made in the last days to have descended from Heaven on our account and for our Salvation and to have been incarnate by the Holy Ghost and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary and to have been born of her who is our Lord Jesus Christ one of the Holy Trinity Glorified together with the Father and the Holy Spirit For the holy Trinity hath not received an addition of a Fourth Person although one of the holy Trinity God the Word hath been incarnate but he is One and the same our Lord Jesus Christ Consubstantiall to God and the Father according to the Deity and the same Person is of the same substance with us in
respect of the Humanity passible in the flesh and the same Person impassible in the Deity For we acknowledge not One God the Word who wrought Miracles and another who suffered but we confess One and the same our Lord Jesus Christ God the Word to have been incarnate and perfectly made man and that the Miracles belong both to One and the same as likewise the sufferings which he Voluntarily underwent in the flesh on account of our Salvation For a man gave not himself for us but God the Word himself made man without any Conversion underwent both a Spontaneous Passion and a death in the Flesh for us Although therefore we confess him to be God yet we deny not that the same person is also Man and by our confessing him to be man we deny not the same Person to be also God Whence whilst we profess one and the same Person our Lord Jesus Christ to be compounded of both Natures the Deity and the Humanity we introduce not a Confusion into the Unition For he will not cease to be God because agreeably to us he was made man nor again because by Nature he is God and cannot receive a likeness to us will he refuse to be man For as he hath continued God in the Humanity so also though existing in the Majesty of the Deity he nevertheless continues Man existing Both in the same and is One God and also Man The Emmanuel Further whereas we confess him perfect in the Deity and perfect in the Humanity of which two he is also made up yet we bring not in a particular Division or Section upon his one compounded Hypostasis but we show the difference of the Natures which is not destroyed or taken away by the Unition For neither has the Divine Nature been changed into the Humane nor hath the Humane Nature been converted into the Divine But both Natures being understood or rather existing in the defini tion and manner of the proper Nature we affirm that the Unition was made according to the person now the Unition according to the person imports that God the Word that is one Person of the Three persons of the Deity was united not to a prae-existing Man but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things sin only excepted and that it was enlivened with a rationall and intelligent Soul For he had a Person in himself and was made Man and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost Moreover weighing in our minds his ineffable Unition we rightly confess one Nature incarnate of God the Word which in the Flesh is enlivened with a rationall and intelligent Soul And again taking into consideration the difference of the Natures we assert them to be two introducing no manner of Division For each Nature is in him Wherefore we confess One and the same Christ One Son One Person One Hypostasis to be God and also Man But all those who have thought or do think contrary hereto we Anathematize and judge them estranged from the Holy Catholick and Apostolick Church of God Whereas therefore the true Dogmata which have been delivered to us by the Holy Fathers are asserted We exhort you all to Concur in one and the same Catholick and Apostolick Church yea rather we beseech you For we are not ashamed though placed in the sublimity of Royalty to make use of such expressions for the Consent and Union of all Christians to the end one Glorification may be attributed to the Great God and our Saviour Jesus Christ and that in future no person might pretend to quarrell about the Persons or the Syllables For the Syllables tend to one and the same right Faith and meaning that Usage and Form which hitherto hath obtained in God's Holy Catholick and Apostolick Church remaining in all things firm and without Innovation and continuing so to all Futurity To this Edict all persons gave their consent and affirmed that the Faith and Doctrine was therein Orthodoxly promulged but yet it reduced not so much as one of the Churche's members which had been rent insunder to an Unity because the Emperour in express words had declared that the State of the Churches had been preserved firm and without Innovation and for the time yet to come should so continue CHAP. V. Concerning the Ejection of Anastasius Bishop of Theopolis MOreover Justinus ejected Anastasius out of the Chair of Theopolis objecting against him both the profuse expence of the sacred Revenue which had been made saying it was immoderate and not according to what was meet and necessary and also charging him with reflecting abusively on himself For when Anastasius was asked why he would fling away the sacred money in so lavish a manner he replyed openly that it might not be taken away by Justinus that common Pest. But 't was said that Justinus had therefore conceived an old Grudge against Anastasius because when he demanded money of him at his promotion to the Bishoprick Anastasius would not give it him Moreover other matters were objected against Anastasius by some persons who I suppose were desirous of serving and promoting the Emperour's design CHAP. VI. That after Anastasius Gregorius was made Bishop and concerning his disposition BUt after Anastasius Gregorius is preferred to the Episcopall Throne whose Glory that I may use the Poet's expression is far spread This person from his younger years had been exercised in the Monastick Conflicts and had striven with so much courage and constancy of mind that in a very short time even during his youthfull age he arrived at the highest degrees and Governed the Monastery of the Byzantii where he embraced a Monastick life Afterwards by the order of Justinus he presided over the Monks of mount Sinai also in which place he fell into the greatest of dangers by undergoing a Siege from those Arabians termed Scenitae Nevertheless when he had procured that place a profound Peace he was called from thence to the Patriarchate For understanding and virtue of mind and in all other things he was the eminentest person of all men and the most active in effecting whatever he had proposed to himself of an undaunted spirit and a man not to be induced to yield or to be afraid of the Secular power He made such magnificent distributions of money and used such a bountifullness and liberality towards all men that whenever he went abroad numerous crowds of people besides those that were his usuall attendants followed him And whatever persons could either see or hear he was going forth flock't together The honour given to the supreamest Powers of this
be in future Ages that Chastity a Virtue so famous amongst Christians is the only thing that is invincible and which cannot be destroyed Thus this woman behaved her self CHAP. XXXV The Slaughter of the People of Rome by Maxentius ALL persons therefore both the Commonalty and the Magistracy as well the Honourable as the Obscure stood in great fear of him when they beheld him audaciously perpetrating such impieties as these and were sorely afflicted with his intollerable Tyranny And although they were quiet and patiently bore the austere servitude they were opprest with yet none could so avoid the Bloudy Cruelty of the Tyrant For one time upon a very trivial pretence he exposed the people of Rome to the slaughter of his own Guards And so innumerable multitudes of the Roman people not Scythians nor Barbarians but his own Citizens were killed with Spears and all manner of Weapons in the midst of the City Moreover 't is impossible to enumerate how many slaughters were committed of those that were Senatours to the end a seizure might be made of each persons Estate infinite numbers of them being put to death at severall times for various Crimes framed against them CHAP. XXXVI Maxentius's Magick Arts against Constantine and the scarcity of Provisions at Rome AT length as the Complement of his impieties the Tyrant proceeded to exercise the delusions of Magick Art sometimes ripping up women great with child otherwhiles searching into the Bowells of new-born infants He also killed Lyons and performed some other Horrid Rites to call forth the Daemons and repell the approaching War For he hoped that by these performances he should obtain Victory Whilst he Tyrannized therefore in this manner at Rome 't is impossible to relate what mischievous facts he perpetrated and how miserably he enslaved his Subjects in so much that they were reduced to such extream penury and want of necessary sustenance as 't is recorded by those of our times never hapned at Rome nor any where else CHAP. XXXVII The overthrow of Maxentius's Armies in Italy BUt Constantine moved with compassion at all these calamities of the Romans furnished himself with all manner of military provisions against the Tyranny And when he had procured the supream God to be his Patron and invoaked His Son Christ to be his Saviour and Assistant and had set up the Victorious Trophy to wit the salutary Standard before his Souldiers and Guards he began his march with his whole Army that by his intervention he might restore to the Romans the Liberties they had received from their Ancestours Now Maxentius confiding more in his Magick Impostures than in the Love and Affection of his Subjects durst not so much as stir out of the City Gates but with a multitude of Souldiers and with innumerable Bodies of men laid in Ambushes had fortified every place Region and City which were under the pressures of his Tyranny But the Emperour Constantine depended upon Divine assistance and having attacked the Tyrant's first second and third Body and with ease routed them all at the very first charge he opened himself a passage into the greatest part of the Country of Italy CHAP. XXXVIII Maxentius's Death on the Bridge of the River Tiber. ANd he had now made his approaches very near to Rome it self But least he should be constrained to assault all the Romans for the Tyrant's sake only God himself drew the Tyrant as it were with Cords a great way out of the Gates and effectually confirmed the truth of those Miracles Recorded in the everlasting Monuments of the Sacred Scriptures which though they are accounted fabulous by many persons and are not credited are nevertheless believed by the Faithfull he had wrought in times past against the wicked to all in generall Believers as well as Infidells who with their own eyes saw this Miracle we are about to relate For as heretofore in the days of Moses and the old religious Nation of the Jews God cast the Chariots of Pharaoh and his Army into the Sea and drowned his Chosen Captaines in the Red-Sea after the same manner Maxentius with the Souldiers and Guards that were about him were cast into the deep like a stone at such time as having been put to flight by that Divine power which gave assistance to Constantine's Arms he would have past the River that was in the way before him Over which he having laid a Bridge of boats well fastned together had thereby framed an Engin of destruction against himself being in hopes that the Emperour beloved by God might have been caught in this snare but the God whom he worshipped was present with and gave him his assistance But the wretched Maxentius deprived of his aid framed these secret machines against himself On which account these words may be pertinently spoken of him wherefore He he hath graven and digged up a pit and is fallen himself into the destruction that he hath made His travell shall come upon his own head and his wickedness shall fall on his own pate Thus therefore by God's assent the Machines framed upon the Bridge of Boats and the Ambuscade placed in them being disjoyned at a time in no wise expected the passage began to sink and the Boats together with the men in them descended on a sudden to the bottom of the River And in the first place the Wretch Himself then the Protectors and Guards that were about him as the Divine Oracles have predicted sank down like Lead into the deep waters So that Constantine's Souldiers who by Divine assistance then obtained the Victory in such sort as the Israelites heretofore did who were lead by that eminent servant of the Lord Moses might deservedly have sung and repeated though not in words exactly the same yet in reality some of those expressions which they heretofore did against that impious Tyrant Pharaoh in this manner We will sing unto the Lord for he hath been magnificently glorified The Horse and his Rider hath he thrown into the Sea My helper and defender is become my salvation And again who is like unto thee O Lord amongst the Gods Thou hast been glorified in the Saints admirable in glories doing wonders CHAP. XXXIX Constantine's Entry into Rome AFter Constantine who at that time imitated that Great servant of God Moses had in reality sung these and other such like Hymns as these in praise of God the Governour of all things and the Authour of Victory he made his entry into the Imperial City in Triumph And immediately all persons as well those of the Senatorian as them of the Equestrian Order in that City being freed from the confinement of a Prison as 't were together with the whole Roman Populace received him with a joy in their Countenances that proceeded from their very Souls with acclamations and a gladness insatiable And the men together with the women children and infinite numbers of servants stiled him a Redeemer a Saviour and a
he might instruct all men in the Laws of Temperance Wherefore he accounted it not a thing below himself to Preach even to these persons by his own Letter and to exhort them to hasten to the knowledge of God And in that place he added works consonant to his words erecting even amongst them a most spacious Church with the Edifices belonging thereto In so much that what had no where been heard of by any preceding age whatever was then first of all really compleated and a City of men addicted to the superstitious worship of Daemons was vouchsafed a Church of God and Presbyters and Deacons and a Bishop consecrated to the supream God presided over the inhabitants of that place Moreover the Emperour taking great care that many persons might come over to the Faith of Christ made large distributions there in order to the relief of the poor and in this wise he perswaded and invited men to the salutary Doctrine in a manner uttering those very words spoken by Saint Paul whether in pretence or in truth Christ is preached CHAP. LIX Concerning the disturbance raised at Antioch on Eustathius's account BUt whilst all persons passed their lives in the greatest joy imaginable on account of these Blessings and the Church of God was all manner of ways exalted amongst all Nations every where the envy of the Devil who is always contriving Plots against the Good began again to make an insurrection against this so great a prosperity of our affairs supposing that the Emperour exasperated at our disturbances and indecencies would in future have his affection towards us alienated Having therefore kindled a great fire he filled the Church of Antioch with Tragical Calamities in so much that there wanted but little of the whole Citie 's being utterly subverted For the people of the Church were divided into two Factions and the Commonalty of the City in an hostile manner were so highly enraged against the Magistrates themselves and the Milice that they were just upon the point of drawing their Swords had not the providence of God and the fear of the Emperour represt the violence of the multitude And here the clemency of the Emperour like a Saviour and Physitian of souls did again by discourse administer a Cure to those distempered For he dispatcht away thither one of those about him whom he had had tryal of a person honoured with the dignity of a Comes a man eminently trusty and faithfull by whom he spake to those people in a most gracious manner And by Letter after Letter he exhorted them to entertain thoughts of Peace and taught them to practise such things as were agreeable to the divine Religion And at length he prevailed with them and excused them in those Letters he wrote to them affirming that he himself had publickly heard him who had been the occasioner of that Tumult And these Letters of his which were filled with no ordinary Learning and Utility I had inserted at this place had they not set a Brand of infamy on the persons guilty Wherefore I will at present omit them being resolved not to renew the memory of mischiefs and will only annex those Letters to this Work which he wrote to express the joy and satisfaction of his own mind in reference to the Peace and agreement of others In which Letters he entreats them that they would not in any wise challenge to themselves the Prelate of another place by whose intervention they had made up a Peace amongst themselves but that agreeable to the Canon of the Church they should rather choose him Bishop whom our Lord himself the Common Saviour of all should design for that office He writes therefore both to the people and also to the Bishops severally these following Letters CHAP. LX. Constantine's Letter to the Antiochians that they should not draw away Eusebius from Caesarea but should seek another Bishop VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the people of Antioch HOw gratefull and pleasing is the Concord amongst You to all the prudent and wise men of this Age Even I my Self Brethren have determined to embrace You with an everlasting affection being invited thereto both by the Rule of Religion and by your way of Life and also by your love and favour This is most certainly the genuine product of Blessings to act with an understanding that is right and sound For what can so much become you Wonder not therefore if I shall affirm the Truth to have been to you a cause of safety rather than of hatred Indeed amongst Brethren to whom one and the same affection of mind and a progress in the way that is right and just doth by Gods assistance promise an enrollment into the pure and holy family what can be more goodly and valuable than with a joy and unanimity of mind to rest contented at their beholding the Blessings of all men Especially in regard the instruction of the divine Law incites your purpose of mind to a greater perfection and because 't is our desire that your judgment should be confirmed by the best determinations This will perhaps seem strange to you what namely this preface of our Letter should mean Truly I will neither avoid nor refuse to declare the reason of this matter For I confess that I have perused the Acts wherein both from your honourable commendations and Testimonies in reference to Eusebius Bishop of Caesarea whom I my Self also have long since very well known on account as well of his Learning as his Modesty I perceive you have an inclination towards him and are desirous of making him your own What think you came into my mind who am earnestly hastning to an accurate disquisition of what is right and true What a care and solicitude do you believe me to have taken on account of that your desire O Holy Faith which by the Words and Precepts of our Saviour dost exhibite to us as 't were an express representation of Life with what trouble wouldest even Thou thy self resist Sinners unless Thou shouldest wholly refuse to serve in order to gain and favour Indeed to Me he seemes to have conquered even Victory her self who makes Peace his more earnest study and endeavour For where that which is decent is lawfull to any one no body can be found who is not highly pleased with it I beseech you therefore Brethren on what account should we so determine as thereby to procure others an injury For what reason do we follow those things which will certainly overthrow the Faith of Our Opinion Indeed I do highly praise that person who by you also is approved of as worthy of honour and affection Nevertheless that which amongst all should remain firm and ratified ought not in such a manner to have been enervated as that all persons should not be contented with their own
much more blessed than Creatures that are earthly and lyable to Corruption by how much it is nobler and more divine neither is mankind void of the divine goodness Nevertheless all men are not promiscuously and without any thing of difference partakers of the Divine Goodness but those only who have search't into the Divine Nature and who have proposed to themselves this as their chief purpose of Life and primary Study the knowledge namely of things Divine CHAP. XIV That a created Nature is at a vast distance from an Essence which is uncreated and that man approaches nearest to God by a virtuous Life MOreover to compare things that are made with them which be eternal is questionless the highest degree of madness For these have neither beginning nor end But those in regard they are brought forth and begotten and because they have received a beginning both of their existing and of their living for some set time must consequently of necessity have an end also But how can those things which are begotten be any ways compared with him who hath commanded them to be begotten For if these things were equal to him the Command whereby he ordered them to be produced would in no wise fit and be agreeable to him But neither can things celestial be compared with him in the same manner that the sensible world is not to be compared with the Intelligible nor Images with the Originals But is not the confusing and mixing of all things a thing wholly ridiculous in regard the dignity of the Divine Nature would be clouded by a comparing of it with men or with beasts And is not a desire of power which might strive to equal the power of God is not I say such a desire to be esteemed as peculiar to madmen and such as abhor a sober modest and virtuous course of Life For if with earnestness we strive to attain divine felicity we ought to leade our lives according to the Command of God For by this means when we shall have lived in Conformity to that Law appoynted by God being made superiour to all Fate we shall take up our Residence in immortal and eternal Mansions For this is the only strength in man which is like to the divine power namely a sincere and unfeigned worship paid to God and a conversion to him and a contemplation and knowledge of those things which are acceptable to the Deity not to be enclined towards the Earth but as far as we are able to raise our minds to things sublime and celestial For by such an endeavour aâ— this a Victory is procured for us of equal value with many Blessings The cause therefore of the dissimilitude of things which is plac't in a distance both of dignity and power has this reason Wherein they who are wise do willingly acquiesce and are eminently thankfull But the ingratefull and the foolish receive a punishment befitting their arrogance CHAP. XV. What Precepts Our Saviour delivered and what Miracles He wrought and how beneficial He hath been to those who own a subjection to Him FArther the Son of God exhorts all men to Virtue and constitutes himself a Teacher to such as are prudent instructing them in the Father's commands Unless we forget our selves being wretchedly ignorant that for the sake of our advantage that is on account of mens blessedness He travelled up and down on earth and having called together to himself the best men of those times he delivered them a most usefull Doctrine the preservative as 't were of a sober life teaching them Faith and Justice against the Envy of the Malitious Devil whose delight it is to allure and deceive the unskilfull Therefore he visited the sick and eased the infirm of those ills wherewith they were surrounded He likewise administred comfort to those who were reduced to an extremity of poverty and indigency He highly extolled a sober modest and quiet temper of mind joyned with reason and gave command that with a courage and patience of mind we should bear all manner of injury and every sort of contempt teaching us that the Visitation of his Father is of this sort so that they who could magnanimously endure accidents might always obtain the Victory For he affirmed that this is the most superlative degree of strength namely a constancy of mind joyned with Philosophy which is nothing else but a knowledge of what is True and Good accustoming those who get riches fairly and justly to impart what they possess by a kind and liberal distribution to the poorer sort But he wholly forbids mastership and bearing sway over others openly declaring that as he came to give assistance to the humble so he would desist from favouring those who should disrespect the humble Having therefore made Tryal of the Faith of those people subject to him by such and so powerfull an Experiment he rendred them not only Contemmers of the terriblest and most formidable things but most genuine disciples also of an hope and confidence in himself Moreover he once sharply rebuked and by his words represt one of his Companions who had been over much heated with anger That Disciple had with a drawn sword made an assault upon some body exposing his own life that he might assist our Saviour But his Lord commanded him to be quiet and to put up his Sword reproving the man severely because he had dispaired of a defence and refuge in Him Himself And he enacted a Law in express words that whoever should begin an assault upon another with the hands of Violence or should attempt to injure him who had begun or whoever in general should make use of the sword should perish by a violent death This is most undoubtedly the Celestial wisedom to choose to be injured rather than to injure and as often as necessity shall require to be in a readiness to undergo rather than do evil For whereas the mischief of being injurious is very great not he who suffers the wrong but he that does it incurrs the heaviest punishment Farther 't is in the power of him who pays an obedience to God neither to do nor suffer an injury provided he places his confidence in the protection of God who is present with and gives him assistance to the end no one of His Subjects may receive any harm But how should he endeavour to assist himself who puts his trust in God For by this means a Fight betwixt two would ensue and a doubtfull and uncertain Victory But no man of understanding preferrs dubious matters before those that are fixt and certain But how will he make any scruple about God's presence and assistance who has had experience of so many perills and has always been easily delivered from dangers by the sole will and pleasure of God who has walkt thorow the Sea which by our Saviour's command was
1. His draught of the Creed 279. 1. He is deposed in the Synod of Seleucia 282. 2. He wrote Eusebius Pamphilus's Life 247. 1. Acacius after Gennadius is ordain'd Bishop of Constantinople 433. 1. He is termed Patriarch and Arch Bishop in the Emperour Basiliscus's Constitution 452. 2. Also in the Penitentiary-Libell of the Bishops of Asia 453. 2. what was transacted in his condemnation and deposition 459. 1 2. Acacius Bishop of Melitina declares Nestorius's Blasphemy in the Ephesine Synod 404. 2. Acacius Bishop of Ariarathia 438. 1. Acacius and Strategius Comites 607. 2. Acesius Bishop of the Novatianists 215. 1. Achillas Bishop of Alexandria 211. 1. Achior the Ammonite 10. 1. Acoemeti Monks so called 459. 2. Acts of Pilate See Pilate Adaarmanes General of the Persians is by Chosröes sent with an Army 505. 1. besieges Antioch 505. 2. burns Heraclea and Apamia ibid. is vanquished by Mauricius 512. 1. Adamantius a Jewish Physician 375. 2. Adauctus a Martyr 146. 1. Addaeus and Aetherius Senators punished with death 500. 2. Adrian See Hadrian Adrianus and Eubulus Martyrs at Caesarea in Palestine 169. 1. Aedesius Brother to Appbianus a Martyr at Alexandria 161. 2. Aedesius a Tyrian 231. 2. Aelia that City heretofore term'd Jerusalem 21. 1. 52. 1. Aelius Publius Julius Bishop of Develtum 84. 1. Aemilianus Praefect of Egypt 122. 1 2. Aemllius Frontinus Proconsul of Asia 83. 2. Aesculapius's Temple at Aegae in Cilicia 597. 2. Aëtius an Heretick surnam'd Atheus 270. 2. He is made Deacon by Leontius ibid. Aëtius Arch-Deacon of the Constantinopolitan Church 446. 2. Primicerius of the Notaries 439. 2. Aevum has neither beginning nor end 671. 1. whence so called ibid. Africanus's Opinion concerning the disagreement of the Gospels in reckoning up our Saviour's Genealogy 9. 1 2. concerning the History of Susanna 106. 2. His Books of Chronography or Annals ibid. A most learned man 271. 1. Agabus a Prophet 17. 2. His prediction concerning the famine was compleated under Claudius 19. 2. Agapius Bishop of Caesarea in Palestine 138. 1. Agapius and Thecla Martyrs of Palestine 159. 1 2. Agapius and Dionysius Martyrs at Caesarea in Palestine 159. 2. Agathias the Rhetorician His History 487. 1. Agathobulus two of that name surnam'd the Masters 137. 1 2. Agbarus See Abgarus Agellus Bishop of the Novatianists 279. 1. 309. 1. 334. 2. 335. 1. Agrippa made King of the Jews by Caius 17. 2. He was also called Herod ibid. and 19. 2. He kills James the Brother of our Lord. 19. 2. His death 20. 1 2. Agrippa Son of King Agrippa made King of Judaea by Claudian 25. 2. Agrippa Castor wrote against Basilides 52. 2. Agrippinus Bishop of Alexandria 62. 2. Alamundarus Governour of the Saracens 378. 1. Alamundarus King of the Saracens 483. 2. Refuses to give assistance to the Romans though confederates 512. 1. Is banished by Mauricius into the Island Sioilie 516. 1. Alarichus King of the Goths takes Rome 373. 2. makes Attalus Emperour ibid. Albinus Procurator of Judaea 28. 2. Alcibiades a Martyr of Lyons 75. 1. Alexander the fifth Bishop of Rome after the Apostles 50. 1. Alexander a Native of Phrygia a Martyr at Lyons 73. 1. Alexander a Montanist condemn'd for Robberies 83. 1. Alexander was Coadjutor to Narcissus Bishop of Jerusalem 95. 2. and 96. 2. He founded an Ecclesiastick Library 102. 2. He is crown'd with Martyrdom 108. 2. 116. 2. Alexander Bishop of Alexandria 211. 2. Having convened a Synod at Alexandria condemns Arius and his followers 211. 2. sends his Synodick Letter to all the Bishops ibid. His Elogie 220. 2. Alexander Bishop of Antioch 373. 1. Alexander Bishop of Constantinople 242. 2. Alexander a Native of Paphlagonia a Novatianist 276. 1 2. Alexandrian Church its Custome 347. 1. Alexandrians their humour Seditious and heady 429. 2. Allegorical Expositions of Sacred Scripture 24. 1. Alphaeus and Zacchaeus Martyrs of Palestine 154 c. Amachius President of the Province of Phrygia 296. 1. Ambrosius converted to the true faith by Origen 100. 1. invites Origen to write and supplies him with Notaries 103. 1. was a Confessour under the Emperour Maximinus 105. 2. Ambrosius is ordained Bishop of Millain 324. 2. Amida a City of Mesopotamia taken by the Persians 470. 1. Ammia a Prophetess 82. 2. Ammon Zeno Ptolemaeus Ingenuus and Theophilus Martyrs at Alexandria 111. 2. Ammon Father of the Monks of Egypt 316. 2. Ammonarium two women of that name Martyrs at Alexandria 111. 1. Ammonius was a Christian Philosopher 101. 2. His Book concerning the agreement of Moses and Christ. ibid. Ammonius Bishop of Laâ—dicâ—a in Piâ—idiâ— 365. 2. Ammonius Dioscorus Eusebius and Euthymius Monks commonly called The Long Monks 357. 2. they come to Constantinople 359. 2. Ammonius a Monk 319. 1. Ammonius a Poet. 357. 1. He recited his Poem before the Emperour ibid. Amphilochius Bishop of Iconium 334. 1. Anastasian and Garosian Baths at Constantinople whence so termed 309. 1. Anastasius Bishop of Rome 373. 2. Anastasius a presbyter Nestorius's Companion and Confident 402. 2. Anastasius Bishop of Jerusalem after Juvenalis subscribes to Basiliscus's Circular Letters 450. 2. Anastasius is chosen Emperour from being a Silentiarius 464. 2. would suffer no innovation to be made in reference to the constitution of the Church 465. 1. Ejects Euphemius and Macedonius Bishops of Constantinople 465. 2. His name after his death was rased out of the sacred Diptychs or Tables 469. 2. whilst alive he was Anathematized at Jerusalem ibid. He ordered these words to be added to the Hymn termed The Trisagium Who hast been crucified on our account 476. 1. Anastasius succeeds Domninus in the Bishoprick of Antioch 497. 2. His Character 498. 1. His answer to the Emperour Justinian 498. 2. Also his Letter to the Monks of both the Syria's concerning the faith ibid. His Fare-well-Speech to the Antiochians ibid. He is ejected out of his See 502. 2. He is restored 526. 1. Avathematize what it is 387. 2. Anatolius Bishop of Laodicea 136. 1. His Book concerning Easter 137. 1. He is first made Coadjutor by Theotecnus Bishop of Caesarea 137. 2. Anatolius Bishop of Beroea 304. 2. Anatolius Master of the Milice throughout the East builds Anatolius's Porticus at Antioch 415. 2. Anatolius Senator a wicked man is convicted to have sacrificed to Daemons 510. 1. He is cast to the wild Beasts in the Amphitheatre at Constaminople 510. 2. Anazarbus the Metropolis of the Second Cilicia is ruined by an Earthquake 481. 1. Being rebuilt by Justinus Senior it is named Justinopoliâ— ibid. Andreas the Apostle Preaches the Gospel in Scythia 30. 1. Androgyni the Priests of the Nile destroyed by Constantine 614. 2. Anâ—ncletus Bishop of the Roman Church 38. 2. Anicetus Bishop of Rome 54. 2. How highly he honoured Polycarp 89. 1. Annianus the first Bishop of Alexandria 38. 2. Annianus is ordained Bishop of Antioch by the Synod of Seleucia 280. 2. Anniversary or Nativity of the Publick Genius of the City Caesarea 169. 1. Anomoei
the whole Diocess as it occurs in Eusebius in very many places and in several other Authours sometimes it is taken in a more strict sense not for the whole Diocess but for one particular Church So Apollonius in his book against the Cataphrygians whose words Eusebius quotes Chap. 18. B. 5. In both these senses the word is used amongst the Latines See Jac. Sermondus in his notes on the last Epistle of Sidonius Vales. See J. Gs. Notes on Ridleys view of the Civil Law p. 152. edit Oxford 1634. b Whatsoever our Saviour did on earth in order to the procuring the salvation of mankind that the antient Greek-fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase here used signifies the Incarnation as the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— His passion For they are mistaken who think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but the Incarnation For this word is taken in a larger sense and comprehends the whole Life of Christ among men Nicephorus therefore B. 1. Chap. 2. has rightly used instead of this phrase here in Eusebius this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. His conversation in the Flesh. In this sense Justin Martyr uses this word in his disputation adversus Tryphon p. 331. Clemens in the 6. of his Stromat And Irencus Lib. 1. cap. 10. calls the passion of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Chrysostom in his second Homilie on Matt. and Cyrill in his 6. B. against Julian pag. 213. and Origen in the beginning of his 11 Tome of his commentaries on John Vales. c In the Maz. M. S. I found this Scholion written in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Observe that the Chronical Canons were first written by Eusebius Vales. d There being in Christ a twofold nature the one Divine the other Humane which conjoyfied make one person as often as He is treated of the discourse must be divided into two parts And those things which are spoken of His Humanity belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we said before But those which are spoken of His Divinity are to be referred to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the two terms here used by Eusebius Thus Gregor Nazian in his 38 Orat. upon Christs birth distinguishes the Oeconomia from the Theologia in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome in his Sermon De sigillis which is in his sixth Tome says that the three former Evangelists being to preach the Gospel of Christ to all Nations began their discourse from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that John after them three ayplyed himself to the explicating of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took the beginning of his discourse from the Divinity of Christ. Whence it appears why Eusebius here used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when we speak of Christ we must necessarily understand His two Natures Vales. e The Antients called that Theologicen which we now commonly Stile Theologiam Jerom in his 155. Epist. Ad Paulam Urbicam Aut de Logicâ pro quâ nostri Theologicen sibi Vindicant so it s written in the old M. S. of Henricus Memmius not as it is now commonly printed Theoricen without any sense which I have heretofore seen After the same manner Pliny called that Geometricen and Magicen which we now call Geometriam and Magiam In the Books of Jerome you will never find it termed Theologiam but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See him on Chap. 40. Ezechiel Vales. a The Maz. Med. and Fuk. M. SS Begin the first Chap. at these words with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is observed in the Edit of Robert Stephens who has throughout the whole work followed the Kings M. S. in the Stile or Text of the Chapters but the Medicaean M. S. in the titles of the Chapters But any one may see that this Title is altogether unmeet for this place Christophorson therefore rightly set it at the beginning of this Book and here began the second Chapter whom we have willingly followed Vales. Isai. 53. 8. Matt. 11. 27. Isai. 9. 6. b Or Minister for some copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otheâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have translated it Vales. John 1. 1 2 3. Gen. 1. 26. Psal. 33. 9. c In the Med. Savil. M. SS There is this Scholion in the Margin at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Word of the Father being of the same substance with the Father is not subject to the Father but together with him framed the Creation as being by Nature God and equal to the Father in honour Vales. d Or is appointed or made Vales. e At these words the Maz. Med. Fuk. and Savil. M. SS begin the second Chapter to which agrees Robert Stephens's Edit But we following Christophorson have otherwise distinguished the Chapters for which we gave the reason before Vales. Gen. 18. 25. f Valesius in his Note on this place says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essence of God is here taken for hypostasis i. e. the person of God the Father for so continues he the Ecclesiastical writers before the Nicene Councill used to speak he translates it Naturam nature For confirmation of which he quotes Photius's Bibliotheca Cap. 119. See Photii Biblioth Cap. 119. pag. 300. Edit David Hoescel 1611. Psal. 107. 20. Gen. 19. 24. Gen. 32. 28. Gen. 32. 30. Josh. 5. 13 14 15. g Eusebius would here prove that he who appeared to Joshua the son of Nun and called himself the Captain of the Host of the Lord was the same that appeared to Moses in the Bush. Now he concludes this from hence because this Captain of the Lords Host used the same words to Joshua that God did to Moses in the Bush. So before Eusebius supposed Justin Martyr in his Disputat adversus Tryphon and others as Theodoret witnesses in his questions on the Book of Joshua But the rest of the Fathers thought this Captain of the Host of the Lord was not the Son of God but rather Michael the Arch-Angel In the most antient Maz. M. S. there is at these words a Scholion put which I thought good here to Translate But the Church O holy Eusebius thinks otherwise concerning this and not as thou dost For him that appeared to Moses in the Bush the Church concludes to be God but him that appeared to Moses's successour in Jericho to whom the presidency over the Hebrews was allotted who had his sword drawn and commanded Joshua to put off his shooe him I say the Church supposes to be Michael the Arch-Angel and its manifest that it thinks righter than thou Whence is this gathered God that appeared in the Bush in the form of fire being asked by his servant Moses who he was most evidently declared this unto him That he was God But he that appeared to Joshua in no wise stiles himself God but
calls himself Gods chief Captain But this Dignity being inferiour to the Supream power and Divinity and being not Regal but belonging to a General as one would say ......... The rest by reason of the great age of the M. S. could not be read which indeed is great pitty For it is both a most elegant Scholion and also written by the hand of that very Antiquary who wrote out the M. S. that is by a most learned and antient hand Vales. Exod. 3. 4 5 6. Prov. 8. 12 15 16. 22 23 c. h The Maz. Med. Fuk. M. SS begin the third Chapter at these words to which agrees the Edit of Robert Stephens But in that I saw the Title of the third Chapter did not agree with this place I judged it should be placed lower which also Christophorson did Vales. It s strange that in the Translation of this place both Musculus and Christophorson erred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here used in Greek signifies to make a Fortification or Bulwarke against a place See Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it 's ridiculous to believe that men arrived to that degree of madness as by building Rampires to attempt to Scale Heaven and to turn out God from thence which yet Eusebius seems by this place to have believed These are the fictions of the Poets who by this â—ansie would set forth the pride of men of that Age and their contempt of God Indeed Holy Writ mentions the Giants but it says nothing of this sort concerning them and it testifies that that Tower was built not by the Giants but by the sons and posterity of Noah after the Flood Vales. k The term in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies satiety or fullness it is the same in Robert Stephens Edit But Valesius says it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he Translates torpor i. e. a slothful heaviness for so says he it is written in the Fuk. and Savill M. SS l I doubt not but Eusebius wrote it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Preexistent Wisedom of God as it is in our four M. SS Maz. Med. Fuk. and Savil and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the first produced c. for this term agrees better with Eusebius's meaning seeing that he had a little above quoted that place out of the Proverbs Chap. 8. v. 22. The Lord himself fashioned me c. Indeed the Antient Divines and especially those who wrote before the times of the Nicene-Council by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood not onely a Creation which is made of nothing but all Production in general as well that which was from all eternity as that which is produced in time Hence it is that Melito wrote a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we shall see at the fourth Book of this History But if we should here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there would be an unmeet repetition which is called a Tautologie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an unfit term to express the Divine generation Vales. m Nicephorus understood this place amiss â—s if it had been spoken by Eusebius in praise of the Jews But the words of Eusebius have a clean contrary meaning For he says that the Jews being corrupted by the contagion of their former life God thought it sufficient to prescribe them legal Ceremonies and to deliver them as it were certain Signes and Symbols of more secret Mysteries as being yet ignorant and accustomed to the Superstition of the Heathens Chrysostome on Matthew says the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the participle here used comes signifies in Greek to be corrupted and from a pristine discipline to fall into a luxurious and dissolute course of life From whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a remiss and loose life a phrase taken from intemperate men who observe no rule in meat and drink nor in their whole couâ—se of life This word occurs often in the writings of Dion Cassius Vales. n Translatours understood not this place as it appears from their version of it The meaning of Eusebius here is this He attributes not so much to the Law-makers and Philosophers of the Gentiles as if that old Savageness and immanity of men were by little and little brought to be more tractable and gentle by their Precepts and Institutes But he imputes the reason hereof to the Law of Moses which being known to the whole World at length reclaimed and civilized the manners of all men For the Law-makers and Philosophers of the Gentiles having derived all their best precepts from that Law as from a fountain infused them afterwards into the minds of their Auditours whereby men being polished were rendred sit to receive the knowledge of the Evangelical Law For the Mosaical Law was previous and the forerunner to the Evangelical and prepared the way to Christ's Preaching This place therefore is to be thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is plainly written in the Maz. Med. Fuk. and Savil. M. SS and not as it is in Robert Stephens Edit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Undoubtedly unless it be thus written the sentence will be incoherent For to what shall the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred which is put in the beginning of the period There is also another difficulty in this place of Eusebius that is what is meant by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Eusebius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as before Which words as to me it seems were put in that Eusebius might shew that whatever was fitly said by the Law-makers and Philosophers of the Gentiles they borrowed it all from the Hebrews And thus Rufinus understood this place aâ— it plainly appears from his Translation Eusebius discourses largely concerning this point in his Book De preparatione where he shews that the Grecian Philosophers stole many things out of the Books of Moses Vales. Dan. 7. 9 10 13 14. o He means his Books of Evangelical Demonstration of which ten onely are now extant Moreover this Ecclesiastical History of Eusebius ought to be so much the more esteemed by us because he wrote it after almost all his other works Vales. a In the Maz. and Fuk. M. SS there is no distinction here of a new Chapter for those Copies begin the third Chapter long before as we noted above The Med. M. S. begins the fourth Chapter at these words But it s most certain as I before intimated that the third Chapter must begin here which the Title it self does demonstrate Vales. Exod. 25. 40. b Numb 13. 16. Where the Sept. Edit calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ause But Jerom on the 1 Chap. Hosh. notes that this place in the Sept. Edit is corrupted Hoshea being disguised by Auses which Name is yet farther essranged by those who call him 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 i. e. Nauses as Eusebius does thrice in his Demonstrat Evangel B. 5. Chap. 17. in Hebrew he is Named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Joshua Numb 11. v. 28. Vales. * Lament 4. 20. * Psal. 2. 1 2 7 8. * Hep. 7. 14. It is evident that our Lord sprang out of Judah of which tribe Moses spake nothing concerning Priesthood c Or by the Spirit But all the M. SS Copies agree with our translation of it Vales. * Isai. 61. 1. * Psal. 45. 6 7. †Psal. 110. 1 2 3. †Gen. 14. 18. Heb. 7. 1. d Or Chief-Priest For so the Maz. Med. Fuk. and Savil. M. SS read it Vales. e Or Anâ—inting for some copies have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f That is From all eternity Vales. a At these words the Maz. and Fuk. M. SS and the Kings M. S. and the Old sheets begin the 4 th Chapter * Isai. 66. 8. * Isai. 62. 2 b Some Translatours as Musculus and D r Hanmer as appears by his Version and marginal Note thereat supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. atar which is the word here used in the Original and is a Greek adverb was a proper name and a corruption of Terah the name of the father of Abraham of whom mention is made Gen. 11. But this is a great mistake For Terah the father of Abraham was not one of those whom God loved as it may be plainly collected from Sacred Scripture neither did our Eusebius think so as appears by his own words when he says a little after this in this Chapter concerning Abraham that he left the superstition of his fathers We have therefore translated these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover Vales. * Psal. 105. 15. †Christs that is anointed * Gen. 15. 6. Rom. 4. 3. * Gen. 11. 3. Gen. 18. 18. 22. 18. a The first year of Augustus according to Eusebius's computation is that wherein Hirtius and Pansa were Consuls Therefore the fourty second year of Augustus falâ— on his thirteenth Consulship Thus much concerning the year wherein Christ was born Eusebius does no where expresly mention the day It was the common opinion of the Western Church that he was born on the 7. Kalend. January but the Eastern Church thought otherwise that he was born on the 8. Id. January i. e. on the 6 th day Jan. Vales. The learned have found so great difficulty in assigning the day of our Saviours Birth that Scaliger said Uniâ—â— Dei est non hominis deâ—inire i. e. God onely not man was able expressely to declare it It had been much better for these men to content themselves with the tradition of the Church rather than by such an elaborate unfruitful search to entangle the truth For the celebration of this festival many testimonies may be produced out of Origen Cyprian and Chrysostom each of these fathers deducing it from the practise of the first antiquity and S t Augustine makes it a Character of a son of the Church to solemnize the Festivals of it and this principally and by name of the Nativity To which may be added that of the Author of the Constitutions Constit. B. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Keep the days of the feasts and first the day of Christs Birth So that the Religion of this day non est nupera neque novitia is not modern nor newly begun though Scaliger said so And for the particular day the 25 th of December whereon this Festival is by us solemnized not to mention other testimonies which might be produced to this purpose In Joseph the Egyptian's Arabick Codex of the Counsels a M. S. in the Archives of the publick Library of Oxford of the gift of S t Thomas Roe this day as well as this Feast is affirmed to stand by Apostolical Canon The words of which as it is Transcribed by M r Gregory are in English these Also that you constitute an anniversary Feast at the Nativity of the Lord Christ on the Day on which he was Born and that was the five and twentieth of the first Canon i. e. of December For this is the principal of all the Feasts c. See M r Gregories Works Chap. 34. D r Hammond on the Festivals of the Church and the Learned Seldens Tract of Christmas-Day for further satisfaction b It is by learned men affirmed particularly by Js. Casaubon in Bar. p. 105. and is most probable that this decree of Taxing or inrolling every Person according to their Families and Estates was an effect of Augustus his curiosity and neither of his desire to enrich his Treasure nor to reform the excesses of those before him and this over-ruled by Gods special providence that this Emperour might serve to be instrumental to the conserving the record of the Birth of Christ whose Name and his mothers as well as Josephs were now inrolled And this is an evidence of the nature of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was not a Tax for that would not have belonged to women and infants but to the possessours onely See D r Hammond on Luk. 2. v. 1. c There is a great disagreement amongst the Learned about this enrolment and valuation of mens Persons and Estates whether it was done once or twice Some say there were two both made by the same Cyrenius or Quirinius and both mentioned by St Luke the first he speaks of Chap. 2. 2. of his Gospel which was made a little before our Saviours Birth about the latter end of the Reign of Herod the great Sentius Saturninus being then president of Syria this say these men St Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Taxing to difference it from that other mentioned by him Acts 5. 37. And whereas St Luke says Cyrenius at that time had the rule over Syria these words are to be taken in a loofer not stricter sense not that Cyrenius was then the standing Governour there 〈◊〉 the Romans but was sent by the Emperour particularly on this â—â—â—â—sion to take an Inventory of this part of the Empire forâ—iss confest that Sentius Saturninus was then the president of Syria The other Taxing mentioned in the Acts was made ten years after this after the banishment of Archelaus and about the insurrection of Judas of Galilee or Gaulanites This is the opinion of Scaliger Petavius Casaubon and Hammond On the other hand Valâ—â—iuâ— and with him as he thinks agrees our Eusebius in this Chapt. says there was but one Taxing which may be supposed to have been begun at the latter end of Herod the great his Reign about the time of Christs Birth and was not perhaps finished till ten years after when Cyrenius was president of Syria after the banishment of Archelaus his reasons are these Josephus mentions but one after this Enrolment once made why should it be repeated and that by the same person For if he had done it equally and exactly
Josephus in the Books were otherwise divided than now they are That division Eusebius followed and therefore no alteration is here to be made Vales. b The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an handfull as containing so many pieces of brass-money as would make an handfull to wit six This word from the Greeks came not onely to the Romans but after the time of the Seâ—ucidae to the Jews also so Ezr. 2. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek word with a very little alteration rendred by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us Drachms Now four Attich Drachms make one ordinary Shekel so I call it to distinguish it from that of the Sanctuary which was twice as much an ordinary shekel is two shillings and six pence in our Coin So that according to this account Herods largess came to six pounds and five shillings a man Suid. c Antipater who was beheaded by his fathers command five days before his death See Montagues Acts and Mon. d Aristobulus and Alexander who were strangled at Samaria by his special command Iâ— * Matt. 2. 22. a S t Luke mentions this Lysanias chap. 3. 1. But Josephus mentions him not in his account of this matter 'T is certain he was not Herods son nor yet his successour Vales. b Acts were Books wherein the scribes that belonged to the several places of judicature recorded the sentences pronounced by the Judges See Calvins Lex Jurid the word Acta These Acts of Pilate were counterfeited by the Enemies of Christianity in the Persecution under Maximinus as Eusebius affirms Lib. 9. c. 5. * Luk. 3. 1 2. a I know not why Eusebius put Lysanias in the middle between Herod and Phillip the sons of Herod the great For Luke whose words Eusebius does here profess that he follows in that famous place concerning the Baptism of Christ names Lysanias in the third place Wherefore Eusebius should have observed the same order especially because Lysanias was neither son nor successour to Herod Eusebius also seems to be reproveable here in that after he had said Pilate was then Procuratour of Judea he adds that the rest of Judea was governed by the Tetrarchs Herod Phillip and Lysanias But Lysanias never had any part of Judea For Abila was not a City of Judea but of Syria Yet Eusebius may be excused if we say that by Judea he understood the whole dominion of Herod the great For its manifest that he had the Tetrarchie of Lysanias given him by Augustus For the Roman Emperours used to bestow these Tetrarchies on those Kings that were their confederates and friends that they might thereby the more oblige them It s strange that there is no mention of this Lysanias of whom S t Luke speaks either in Josephus Dion or the rest b In all our copies this word is in the singular number High-priest but in S t Luke it is in the plural High-priests But these words of S t Luke doe no way mean what Eusebius perswades himself they doe to wit that Christ began to Preach in that year wherein Annas was High-priest and continued till Caiphas came on For first Luke speaks there concerning Johns preaching which was before Christs and not concerning our Saviours Then he says that that preaching of John was begun under Annas and Caiphas being High-priests not that there were two High-priests at the same time which is absurd and was never heard of but that Luke means by these words that in this fifteenth year of Tiberius Caiphas was High-priest and Annas was one that had born that Office very lately See D r Hammonds note on Luke chap. 3. v. 2. where he treats of this matter learnedly and largely Whosoever had born the High-priests Office those were called High-priests during their lives and took Tythes So Josephus declares B. 20. of Antiq. Vales. c Joseph Antiq. B. 18. chap. 4. Eusebius is here very much mistaken for Josephus does not speak of the same times that S t Luke does Josephus speaks of the first ten years of Tiberius's Reign in which time Valerius Gratus was Procuratour of Judea but Luke speaks of Tiberius's second ten years when Pilate was Governour of Judea Vales. d Or Phabi as some Copies read it Vales. e Or Joseppus or Josepus as it is in the old Editions of Rufinus Vales. f Eusebius understands Josephus so as if Josephus had said that those four High-Priests Annas or Ananus Ismael Eleazar and Simon executed the High-priest hood each the space of one year Indeed Josephus says this expresly of the two last but not so of the two first For he declares that Ismael indeed was put out a little after he was made High-priest by Valerius But Josephus is so far from making Ananus to have been High-priest but one year that from his words it is plainly gathered he held the High-priesthood three years at least See Josephus's Antiq. B. 20. chap. 8. Vales. g He means John 11 18. but the Evangelist does not say there that he was made High-priest that same year a I began the 11 chap. at these words following the autority of the Kings the Maz. and the Fuk. M. SS Vales. b Josephus in his 18 B. of Antiquit. 9 chap. says he was banisht by Caius Caesar to Lions in France Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. called is to be understood as Valesius supposes * There is a Catalogue of the 70 Disciples written by Dorotheus but it was not extant in Eusebius his time * Gal. 2. 11. where instead of Cephas we now read Peter * 1 Cor. 15. 5 6 7. a Many of the antient writers affirm that James the brother of our Lord he that was Ordained the first Bishop of Jerusalem was not of the number of the 12 Apostles but of the disciples of the Lord. Indeed Paul in his 1 Epist to the Cor. chap. 15. v. 7. seems to favour this opinion where reckoning up those to whom Christ appeared after his death after he hath named the 12 Apostles and five hundred others he adds After that he was seen of James c. Vales. a Or Abgarus for so he is called in some Copies Vales. b Abgarus was Ruler over one nation onely for he was Prince of the Arabians but not of them all For the Arabians were divided into many tribes and each tribe had its distinct Prefect This name was common to the Princes of Edessa It is an Arabick term and signifies most powerfull Vales. c In what part of the Old Testament these words occur I am yet to seek Indeed in the Gospel of S t John it is written that our Lord said to Thomas after his Resurrection Job 20 29. Blessed are they that have not seen and yet have believed But this Epistle of Christ to King Abgarus if it be genuine preceded that reprehension of the Apostle Thomas some years Vales. d Thomas indeed that was one of the twelve
the word Fullers Miscellan B. 3. chap. 16. a Eusebius in his Chronicon calls him Joses So Joseph the brother of the Lord of whom Matthew and Mark speak in their Gospels is by Jerom and others called Joses Ephres also is by Nicephorus called Ephrem Vales. b Or one month for so Rufinus seems to have read in his copy Vales. * His name was Tinius Rufus Euscbius in his Chronicon says this rebellion happened on the 16 year of Adrian at which time the said Rufus was President of the Province of Judea Vales. a He calls the Jews slaves because of their poverty and baseness of birth for most of them were descended of those captives who were fold under Titus Vales. b Or Biththera there was a Town called Betthar which was two and fifty miles distant from Jerusalem another Village there was called Bethar which was twelve miles off Jerusalem both these Jerome calls Bethoron Vales. c The same is attested by Tertullian Apologet c. 16 by Celsus in the latter end of B. 8 of Origen against him and by Gregor Naz. in his 12 Orat. Onely on one day that whereon Jerusalem was taken and destroyed by the Romans the Jews out of all nations were wont to meet in Palestine and having paid a sum of money to the Souldiers they entred into that part of the City where Solomon's Temple heretofore stood and there they bewailed the destruction of the City and Temple See Scaliger in Animadvers Euseb. p. 198. Vales. d That was a City of Syria which after the destruction of Jerusalem by Titus was the seat of the Bishops of Jerusalem as Eusebius testifies This Ariston of Pella wrote a book entitled a Dispute of Jason and Papiscus this book Origen makes mention of in his 4 B. against Celsus but the Preface of it is onely now extant amongst the works of Cyprian Vales. e Euscbius is here doubly mistaken both in that he says Jerusalem was wholly destroyed in Adrian's time and also because he thought that Aelia Capitolina was built by the same Adrian after the Siege of Betthera As to the first its evident from Josephus that Jerusalem was totally destroyed by Titus in so much that it was ploughed As to the second Aelia was so far from being built by Adrian after this Victory obtained over the Jews that this war was begun by the Jews upon that very account For when the Jews saw the Soyle of their City occupied by strangers and perceived that in that very place where the Temple had been Jupiter Capitolinus was worshiped and sacrificed to being not able to endure that they took Arms and began this war which Eusebius here relates Which was begun in the 16 year of Adrian and ended the 18 of his Empire But Aelia Capitolina was built long before to wit in the second year of Adrian From whose times to those of Constantine the Great it was always called Aelia But from the time of Constantine the Great it recovered again the name of Jerusalem both upon the account of the honour of that name and also because of its prerogative being the first Episcopal Seat Vales. * Book 3. chap. 26. a Eusebius says not upon what Gospel Basilides wrote these books perhaps Basilides made these books upon his own Gospel for he wrote one and set his own name to it and called it the Gospel according to Basilides as Origen attests in his 1 Homil on Luke and Jerom in his Preface to S. Matthew These books were called Basilides's Exegeticks Clemens lib. 4. Stromat quotes some places out of the 23 d of these books Vales. b Or Barcabas upon these Prophets Barcabbas and Barcoph Isodore the son of Basilides wrote some books of Expositions as Clemens Alexandr shews B. 6. Stromat Vales. c Eusebius speaks here of those Prophets whom Basilides seigned for himself Our Authour is right in his saying that Basilides's Heresie sprang up in Adrian's Reign For then the Hereticks began to creep out of their holes they thought the Apostles being all dead that they had then an opportune time to divulge their errours Vales. d So they were called because they were supposed to be assistant to men and kept them from diseases and unfortunate accidents Magicians had such spirits as these at their command by whose help they did miraculous things Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original hence the Christian Religion was by the heathens called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the prevailing opinion and the Christians were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Porphyrius in his book de Oraculor Philosoph which place Eusebius quotes in his 9 th B. Preparat Evangel cap. 10. Vales. a In my opinion Hegesippus is not rightly placed in the times of Adrian neither doe his words here quoted by Eusebius evince so much It 's certain Hegesippus wrote his books when Eleutherus was Bishop of Rome as he himself attests in the 22 chap. of this book He was contemporary therefore with Irenaeus who then composed his Elaborate books against the Heresies Indeed our Eusebius retracting as it were his former opinion does in the 21 and 22 chapt of this book place Hegesippus in the times of Marcus Antoninus Vales. b Which was celebrated every fifth year at Mantinea in Arcadia says Pausanias in Arcad. Vales. c Amongst the Egyptians the chief Priest who was over the other Priests and distributed to them the Revenue of the Temple was called a Prophet For the first Officer of the temple was the Cantâ—r then the Horoscopus after him the Scriba then the Vestitor last of all the Propheta took his place who carried a water-pot in his bosom See Epiphan in 3 B. advers Haeres c. Concerning these Prophets of Antinous instituted by Adrian there is mention made in an old Greek inscription quoted by Casaubon in his notes on Spartianus Wherefore it s no wonder that Antinous deified by Adrian had his Prophets seeing he was worshipped chiefly by the Egyptians Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. in the Jewish war which was not long since For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used in such a sense as to signifie nuper i. e. lately In which sense Justin uses it when he speaks of Antinous in this chapt Vales. e Or Serennius he was Proconsul of Asia and predecessour to Minutius Fundanus in that Government Vales. f It may be deservedly questioned why Adrian answered not Granianus from whom he received these letters but wrote to Minutius Fundanus his successour the reason as I suppose might be this either Granianus died soon after he wrote to Adrian or else he left that Government For the Proconsuls were annual Vales. g Justin in his second Apologie as 't is now commonly written p. 99. Vales. a He means the outcries which the people were wont to make in the Theatres The Christians to the Lyons as Tertullian attests Sometimes it so happened that
Bishops as they are now called These sort of Assistants were first instituted for the ease of Aged Bishops but afterwards they grew customary and were chosen not out of necessity but ambition and pride but the Fathers of the Council of Sardis put a stop here to Vales. f Eusebius relates the same thing concerning Eusebius Alexandrinus in the beginning of this chapter viz. that he went to the Synod of Antioch which was called upon Paul's account and in his return was stopped by the Laodiceans and made Bishop of that place Now again we find the same concerning Anatolius which cannot possibly be defended except we should say that Eusebius died some few days after his Ordination but in opposition to that we will produce Hieronymus's authority who in the second year of Aurelianus writes thus Eusebius is now famous at Laodicea Vales. t That is he was not so well affected to the Christian faith as he was to Philosophy and Grecian learning some will have the Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have reference to some thing else but thus I understand it Vales. u Musculus and Christophorson because of the false punctation of this place translate it otherwise than we have done They mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a passive and thus point it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all things were restored to their former state by God the preserver c. But after a diligent inspection into this place I think the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sence will be agreeable to our translation to wit Theodotus who was elected Bishop by God himself the preserver of all things restored the affaires of the Church to their former splendour Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate these words thus concerning the School in which he was educated but I understand them spoken of the School which Pamphilus founded at Caesarea concerning the Library which he erected at Caesarea see Hieronymus's Catalogue where he speaks concerning Matthew see also his Epistle to Marcella Vales. x Christoph takes these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie one book onely But Eusebius wrote three books of the Life of Pamphilus Which Hieronymus attesteth in his book De Scriptoribus Ecclesiasticis and in his Apology against Rufinus Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is as we have translated it amongst those men who lived nearest to our times c. Some will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most eminent mâ—â— but that I cannot approve of Pierius and Meletius of whom Eusebius afterwards speaks lived even till Constantine's time concerning Pierius see Photius and Hieronymus Rufinus does not call him Pierius but Hierius So does the old Roman Martyrology at the fourth day of November But this Martyrology I think is neither the old one nor the Roman For had it been the Roman Martyrology we should have had mention of none but Roman Martyrs But in it we have a Catalogue of the Martyrs of all Countreys That I think if any desire to know which it is is the old Roman Martyrology which Bucherius published with the Canon of Victorius Aquitanus although that looks more like a Calender then a Martyrology There is indeed none which is properly the Roman Martyrology for that which Gregory the Great mentions in his Epistle to Eulogius is S t Hierom's Martyrology which the Western Church then used as we shall hereafter at another place demonstrate Vales. z This is the man whom Athanasius in his Speech against the Arrians calls Meletius the great pag. 291. Where in his Catalogue of the Orthodox Bishops he reckons Meletius Bishop of Pontus for one Philostorgius in his first book calls him Bishop of Sebastopolis in Pontus He says he was at the Council of Nice with Basilius Bishop of Amasia and that he sided with the Arrians but Athanasius in the place above quoted proves that to be false Vales. a Therefore the name of Meletius is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from honey Gregory Nazianz in his Iambicks calls Meletius the Bishop of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b By these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means that the throne of James the brother of the Lord was preserved at Jerusalem till that time as 't is recorded Chap. 19. book 7. So also at Alexandria the Chair or Throne of Saint Mark the Evangelist who first founded the Church of Alexandria was preserved there for a long time Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally the School of the divine faith c There is nothing more frequent in Eusebius then the use of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which terms the Christians borrowed from the Philosophers as I noted Chap. 17. book 2. Note a. The Philosophers called those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who professed a stricter kind of life Hence it is that Artemidorus in his fourth book chap. 35. calls Alexander the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascetick Philosophy is opposed to Philosophy which consists in bare words When the Christians first made use of this name Ascetae they bestowed it on the Clergy A long time after that the Monks laid claim to this name But at the first it was used as was before shown see Chap. 17. book 2. note a. which may be proved by the instance here of Peter Bishop of Alexandria and Pierius the Presbyter both whom Eusebius in this Chapter calls Ascetaâ— Eusebius also Chap. 11. concerning the Martyrs of Palestine calls Pamphilus the Presbyter Asceta Vales. d This place ought particularly to be taken notice of in regard Eusebius here summeth up the time which he hath comprehended in his Ecclefiastick History He saith that from our Saviour's Birth to the demolishing of the Churches which was in the nineteenth year of Diocletian there were 305 years Also in Eusebius's Chronicle the 305 year of Christ is set opposite to the 19 year of Diocletian But in Scaliger's Edition the year in which the Persecution under Diocletian began is reckoned the 304 year of Christ. Hence arises this difference Scaliger in his Edition of Eusebius's Chronicle reckons not that to be the first year of Christ in which he was born but the year following But Eusebius reckons that to be the first of Christ in which he was born as I before noted Chap. 5. book 1. note a. For Eusebius places his birth on the 8 th of the Ides of January Indeed in all the M. SS of Eusebius's Chronicle which have the years of Christ annext particularly in that of Millaine which is ancienter then any other that is noted for the first year of Christ in which he was born in Bethlehem of Judea Vales. a In the most ancient Maz. M. S. and in the Editions of Rufinus the first chap. is begun at these words How great c. Vales. b The Maz. and
our Eusebius here the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the eighth day of the moneth Desius that is as the Romans stile it before the seventh of the Ides of June By these words in the Latine Copies of the M. SS in Saint Germans Library the title before Claudius Joly's Copy of these Acts is to be amended where 't is said Procopius suffered on the fourth of the Nones of August Notwithstanding in all the Martyrologies the Martyrdom of Procopius is set on the eighth of the Ides of July The Greeks also celebrate the memory of the great Martyr Procopius on the same day as may be seen in their Menaeum But that Procopius is a different person from ours although he was born at Jerusalem and suffered at the same time almost and in the same City that our Procopius did For our Procopius was a Reader and an Exorcist as Eusebius attests But the other was a Captain of Egypt The first Procopius was a Christian from his Childhood the second was at first a worshipper of Daemons Our Procopius was beheaded having suffered no tortures and so obtained the Crown of Martyrdom by a most compendious and easie kind of death The other Procopius suffered a tedious and most cruel Martyrdom having undergone most horrid tortures under two Presidents of Palestine Justus and Flavianus Upon which account he is reckoned by the Greeks amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Martyrs See book 6. chap. 32. note b. Lastly our Procopius was taken at Scythopolis brought to Caesarea in Palestine and there beheaded The other was apprehended in Egypt and Martyred in Caesarea a City of Phoenicia which was also called Paneas if we may believe Simcon Metaphrastes Vales. e It is I perceive taken for granted amongst all men that the months of the Syro-Macedonians were wholly the same with the Julian months from that time when Julius Caesar publisht his year For Scaliger and our Petavius do in many places affirm this and the only difference as they say was that the Syro-Macedonians began their year from October But there are many things which make me dissent from their opinion For first Bede in his Ephemeris and in his book De ratione Temporum says that the months of the Greeks began from Apellaeus which answers to December But Marcus in his Life of Porphyrius Bishop of Gaza attests that those of Gaza began their year from the month Dius For these are his words at pag 1090. Primo mense qui ab eis vocatur Dios deinde etiam secundo qui dicitur Apellaeos i. e. in the first month which they call Dius then also in the second which is termed Apellaeus The Emperour Julianus in Antiochico confirms this where he expresly says that Lous was the tenth month amongst the Syrians Now if they began their year from October then Lous which answers to August would not have been the tenth but the eleventh month The same is manifested by Julianus in Misopogone pag. 70. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Calends of the Syrians were come and Caesar goes to the Temple of Jupiter Philius again Then came the Calends of January For in my notes on book 23. of Ammian Marcellinus pag. 252 I have shown that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with the Calends of January and Caesar goes to the Temple of the God Genius Concerning the Temple of this God Genius at Antioch See Evagrius's Hist. book 1. chap. 16. Then passing by the ominous day he renews his vows in the Temple of Jupiter Philius according to the custome of his Ancestours Seeing therefore Julianus attests that the New Moon of the Syrians year did a little precede the Calends of January it is manifest that the beginning of the Roman and Syrian year was not the same But it may be plainly collected from the same place of Julian that Dius was the first month of the year amongst the Antiochians For Julian says that on the Calends of the first month of the Syrians he went to the Temple of Jupiter to sacrifice because their first month was sacred to Jupiter and received its name from him For it was called Dius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jupiter and the first month was rightly called after his name who was thought to be the principal cause and origine of all things Now if October were the first month of the Syrian year that passage in Julian would have been impertinent For when the Antiochians would deride Julian for his assiduity in worshiping the Gods they produce this example thereof The Calends of the Syrians were come and Caesar goes to the Temple of Jupiter Philius again then came the Calends of January and Caesar goes to the Temple of the God Genius There must therefore necessarily be some little space of time between the Calends of the Syrians and the Romans that so Julian might deservedly be derided by the Antiochians for his too frequent offering of sacrifice It is therefore necessary that either Apellaeus must have been the first month amongst the Syrians which is Bede's opinion or else Dius Thus far concerning the beginning of the Syro-Macedonian year which we have demonstrated to be different from the beginning of the Julian year We will now inquire into the Syro-Macedonian months and see whether they began and ended at the same time that the Roman months did Indeed this place in Eusebius does plainly shew that the beginning of the months amongst the Syrians and Romans was not the same for it makes the eighth day of the month Desius to be the same with the seventh of the month June Therefore the Syrian month Desius began one day before the Roman month June Moreover Marcus in the life of Porphyrius affirms that the months of the inhabitants of Gaza preceded the Roman months five days His words are these Pluit autem Dominus c. Our Lord sent a continued rain from the eighth day of the month Audynaeus to the tenth Now Audynaeus amongst the Romans is January For their months precede the Roman months five days But on the eleventh day we celebrated the Feast of the Epiphany praising God From which words 't is apparent that the beginning of the months amongst those of Gaza was almost the same with the beginning of them amongst the Egyptians Further Epiphanius in his book De Ponderib chap. 20. makes the sixteenth day of May the same with the twenty third of the Grecian month Artemisius The form of the months amongst the Tyrians was different from this they made use of the Macedonian account of the months For in the Acts at Tyre which are related in the ninth Action of the Council of Chalcedon the tenth day of the month Peritius is confounded with the twenty fifth of February and in the fifth Action Concil Constantinop sub Mena the twenty eighth day of the Tyrian month Lous is said to have been the sixteenth day of the Roman month September From all
immanissimas moles raise the ground after an horrid manner and drive forth vast quantities of earth 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Amm. Marcellin description loc citat grandiori motu patefactis subito voratrinis terrarum partes absorbent having on a sudden made vast scissures in the ground by a most violent motion swallow up parts of the earth See Valesius's notes on these words of Amm. Marcellinus pag. 142. Maximin means here that earthquake which afflicted the City of Tyre in that year before Diocletian's Persecution as our Eusebius relates in his Chronicon Vales. * He alludes to Matth. 24. 24. * The most ancient Maz. M. S. begins the chap. 8. at these words to which agrees the Fuk. M. S. and Rufinus Vales. * Maximin * See B. 1. Chap. 8. note b. †See B. 1. Chap. 5. note b. a It was customary amongst the Heathens to attend their dead to the grave with musick upon pipes and singing of mournful songs in this Ceremony were imployed certain old Women called praeficae and siticineâ— see our notes upon the 14 th book of Amm. Marcell Wherefore Christoph. mistakes who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as if this were the sence there was nothing now to be seen but mournful cryes instead of their pipes c. thus he erroneously translates the place But all our M. SS and Nicepho keep to the common reading Vales. b By what is here related concerning the burial of the dead we may gather that the custom of burning dead bodies was at that time wholly disused amongst the Romans But when this custom was first abolish'd 't is difficult to determine The Romans seem to have taken up this custom of burying in graves from the Jews and Christians concerning which we have a place very observable in Macrobius for says he in his Saturnal B. 7. Cap. 7. although in our days the custom of burning the dead is antiquated and disannulled yet History teacheth us that in those days when they burned the dead they pay'd great respect and honour to them Vales. a In all our M. SS the Titles of the Chapters are transpos'd that which ought to be the Title of the tenth Chapter is given to the ninth and on the contrary that which ought to be prefixt to the ninth is set before the tenth This mistake we had corrected in our translation but because we would do nothing without the Authority of the M. SS we did therefore choose rather to follow the mistake resting satisfied in having advertised the Reader of the mistake Vales. b After these words in the most antient Maz. and Med. M. SS follows this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Licinius who was next to him in Authority both honoured for their wisedom and piety two most pious Emperours having been encouraged by God the supream King and Saviour of all men against two most impious Tyrants c. which we have here inserted judging it to be genuine and penned by Eusebius himself as 't is apparent from what follows For in the end of the period Licinius is mentioned as well as Constantine whence 't is plain that Eusebius had spoken of both of them at the beginning of the period But the Transcriber designedly expunged Licinius's name here upon account of the impieties he committed afterwards The Fuk. and Savill M. SS does also agree with the Maz. and Med. M. SS in inserting this clause here Vales. c These words occur at Exod. 15. 4. The phrase in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English translation his chosen Captains Expositours differ in their explications of these words Valesius thinks the Vulgar translation is truest 't is there rendred ternos ex curribus pugnantes that is The Three fighting out of the Chariots The true import of the Hebrew is The valiantest or as the Caldeo renders the fairest Captaines called The Three or Third from their being the third sort of Governours in the Kingdom of Egypt See Ainsworth Exod. 14. 7. and 15. 4. * Psal. 7. 17. 18. d I mislike Christophorson's Version of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he translates canere potuisset could have sung he ought rather to have rendred it cecinerit should have sung For Eusebius says that Constantine did sing so though not in exact words yet really and truly Vales. * Exod. 15. 1 2 11. e In the Maz. and Savil. M. SS this place is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord my helper and defender is become my salvation which reading is confirmed by Rufinus's Version who translates it thus Adjutor protector meus factus est mihi in salutem This passage occurs at Exod. 15. 2 where the Roman Edition of the Septuagint has not these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I wonder at for I am very certain that Eusebius made use of the Septuagint translation Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latines call Perfectissimi most Perfect This Title Perfectissimi was appropiated to them of the Ordinis Equestris or Roman Knights as Clarissimi was a title peculiar to them of the Senatorian Order The Emperour's Prefects and Treasurers who were always Knights had the title of Perfectissimi given them This dignity or title in antient inscriptions is signified by these Characters P. V. i. e. Vir. Perfectissimus see Gruter pag. 1098 and my notes on Amm. Marcell p. 202. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we chose to Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over or into the hand which Rufinus confirms and explains thus Vexillum Dominicae crucis in dexterâ— suâ jubâ—s depingi Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though otherwise rendred by some translatours signifies the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase before used in the first chapter of this ninth book The import of it is seponere occultare to conceal or suppress the Edict as Maximin did before in the first Chapter of this ninth book when Galerius's Rescript was sent him But when Constantine and Licinius after the overthrow of Maxentius sent their Decree to him in favour of the Christians he durst not conceal it metu superiorum fearing them as being his superiours Vales. i Diocletian was the first that assumed to himself this sirname Jovius as his Collegue Maximian did that of Herculius Aferwards when Constantius and Galerius were created Caesar's Galerius by marrying Diocletian's daughter and living with him in the East came to be called Caesar Jovius and Constantius by marrying Herculius's daughter in law and living with him in the Western parts was called Caesar Herculius Afterwards when Galerius died Maximin who was by him created Caesar assumed to himself the sirname of Jovius which Eusebius here takes notice of See the Chronicon Alexandrian Vales. k Under the name
Musculus renders it in virtute scientiae in the virtue of knowledge Grynaeus disciplinae causâ c. upon account of their discipline c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will wish or desire d In my Annotations at the second book of Eusebius's Life of Constantine instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the occasion of the enmity is laid aside I have noted that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the removing of the enmity as it is in some Copies But in as much as our M. SS to wit the Florent Sfortian and Allatian change not the reading here we may bear with the common reading which is also confirmed by Epiph. Scholasticus's Version for thus he translates this passage suaviores crebrò sunt amicitiae post inimicitiarum causas ad concordiam restitutae Vales. * These words of Eusebius occur at the third Book of his Life of Constantine Chap. 7. Socrates has not quoted them word for word as they are there we following herein Valesius Musculus and Grynaeus have rendred them as they are in the forecited place of Eusebius †Gelasius Cyzicenus supposed that by these words the Bishop of Constantinople was meant With whom agrees Nicetas in Thesauro Arthodoxae fidei book 5. chap. 6. and Epiphanius Scholasticus in book 2. Histor. Tripart Musculus as 't is apparent from his rendition of these words thought the Bishop of Rome was hereby meant for he renders this place thus Romanae autem civitatis Episcopus propter senium decrat i. e. The Bishop of Rome by reason of his age was absent Valesius is of the same opinion with Musculus For in his Annotations on Chap. 7. of the third Book of Eusebius's Life of Constantine he says that at such time as this Council was convened Constantinople was not adorned with the name of The Imperial City See Sozomen book 1. chap. 16. and Theodoret book 1. chap. ◠* See Acts 2. 5. a The Ancients are not agreed concerning the number of Bishops that were at the Nicene Council Eusebius in his third book chap. 8. concerning the life of Constantine says they were Two hundred and fifty Eustathius Bishop of Antioch in his Homily on those words of Solomon The Lord created me c. affirms they were about 270 but says he had not cast up their number exactly The more constant account which is confirmed by the consent of all modern Authours is that there sate in that Synod 318 Bishops which is confirmed by these Ancients viz. Athanasius in his Epistle to the African Bishops neer the beginning Hilarius in his book against Constantius Jerome in his Chronicon and Rufinus See Valesius's notes on Chap. 8. of Book 3. of Eusebius de Vitâ Constant. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Followers or Attendants b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many senses may be given of these words For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for modesty and a curteous behaviour supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sense we have followed in our Version Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant concerning them who were not the eminentest persons amongst the Bishops for Learning or Piety of Life but did not come much behind them So the Ancients called those medios principes ac duces middle Princes or Captains who were neither the best nor the worst but between both Lastly this phrase may be used concerning them who deserved to be praised on both accounts to wit for their learning and sanctity and thus Sozomen interprets this place of Eusebius as may be seen from his words in his first book chap. 16. See Valesius's notes on chap. 9. of the third book of Eusebius de Vitâ Constant. †In the Allat M. S. there are some words added here in which Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those there assembled Eusebius Pamphilus has thus at large discoursed which reading has a greater Emphasis Vales. c I prefer the reading in the Allat M. S in which instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain Opinion it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. plain knowledge c. Epiph. Scholasticus followed this latter reading as appears from his Version of this place Socrates seems to have had this narration out of Rufinus's tenth book where he treats concerning the Nicene-Council But Socrates on set purpose altered some things Gelasius treating on this Subject enlarges upon it relating the questions of each of the Philosophers and the Bishops answers thereto All which passages of his look more like fables than an History of what was done Vales. * Eusebius concerning the Life of Constantine book 3. chap. 13. and 14. Edit Vales. d This Sabinus was Bishop of the Macedonians in Heraclea a City of Thrace he made a Collection of the Synodical Acts a very usefull work the testimony whereof Socrates does frequently make use of in this his History But Socrates reproves him in many places both because he was unfaithfull in his Collection of those Acts studiously relating what conduced to the strengthening of his own Heresie and omitting the contrary and also in regard he always shews himself incensed against the Orthodox Bishops An instance whereof is this relation of Socrates's here where he says that Sabinus termed the Fathers of the Nicene-Council ignorant and simple fellows But 't is usual for Hereticks to calumniate the holy Fathers and Doctors of the Church Vales. e In the Allat M. S. the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now the agreement in the faith with loud acclamations approved of by the great Synod at Nice and by Eusebius c. Epiphan Scholast followed the same reading Vales. f This following Creed is wanting in all our M. SS viz. the Kings Sfortian and Florent but Christophorson did very well in placing it here for 't is plain both from Epiphanius Scholast as also by those following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this Creed three hundred c. That it was placed here by the Historian himself But all the M. SS did omit it in this place because 't is repeated a little after in Eusebius Pamphilus's Epistle Vales. g There were only two Bishops Secundus and Theonas which refus'd to subscribe to the Nicene Creed as Theodoret does very well testifie in the first book of his Ecclesiastick History and before him Hieronymus in his Dialogue against the Luciferiani The Synodical Epistle also of the Council of Nice which is here related by Socrates does plainly confirm this Vales. * That is of the same substance * That is of the same substance * That is of the same substance * Matt. 28. 19. h Eusebius seems to affirm that the Emperour Constantine was the occasion of adding the word Homoousios to the Creed But this is very improbable For Constantine was not so learned being as yet but a Catechumen Eusebius's relation therefore must be thus
* See Euseb Eccles. Hist. book 7. chap. 6. note b. †Dispensation ‖ See Prov. 8. 22. The Eastern Bishops have here quoted the very words of the Septuagint and we render it accordingly But in the English Version which followes the Hebrew exactly the Text is thus rendred the Lord possessed me in the beginning of his way before his works of old h Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must necessarily read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Father as it is in Athanasius from whom the reading is to be made good in the words immediately following thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alone continually resting in his Fathers bosome Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in the Allat M. S. and in Athanasius's book de Synodis is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst those whose minds are not perverted corrupted or depraved Vales. a This confession of faith for so Athanasius calls it the Embassadours of the Eastern Bishops presented to the Western Prelates assembled at Millaine For some Bishops together with the Presbyters of the Church of Rome had gone thither to intreat Constans Augustus that he would write to his brother Constantius about the assembling of a General Synod in order to the determining of those dissensions in an Ecclesiastick Judicature which had been raised in diverse Churches thus we are informed by Athanasius in his Apology to Constantius Moreover when the Easterns had presented this draught of the Creed to those of the West they requested them to subscribe it But the Western Bishops made answer that as to what belonged to the Articles of Faith the Nicene Creed was to them sufficient to which nothing was to be added nor anything to be taken from it And as concerning the condemnation of those Hereticks who were disallowed of in that confession they requested of the Eastern Bishops Embassadours that they would in the first place condemn the Arian Heresie But upon their refusal to do that the Eastern Embassadours being angry went away from the Council as Liberius relates in his Epistle to the Emperour Constantius in these words Quae est pax Clementissime Imperator c. What peace is there most Gracious Emperour whenas there are four Bishops of their party Demofilus Macedonius Eudoxius and Martyrius who above eight years since when they would not condemn Arius's Heretical opinion at Millaine departed from the Council in anger notwithstanding the Western Bishops condemned Photinus's Heresie in that Synod But they pronounced no sentence against Marcellus because he had before been judged clear from all manner of Heresie in the Roman Synod In the same Synod vrsacius and Valens who had lain under a suspicion of being Arians having presented a Libel wherein they condemned Arius's perfidiousness and Photinus's Heresie were admitted to communiâ—â— as the Synodick Epistle of the Ariminum Council informs us The 〈…〉 e is attested by Ursacius and Valens themselves in another Libel afterwards presented to Julius Bishop of Rome in these words Item Anathema dicimus c. Also we anathematize those who deny that Christ is God and the Son of God from all eternity according to our former Libel which we presented at Millaine c. We thought good to be more large in these remarks of ours concerning the Millaine Synod because the memory thereof is very obscure in the Ecclesiastick Annals Dionyfius Petavius is the first person that hath taken notice of this Synod who in his dissertation de duplici Synodo Sirmiensi hath made many very learned observations concerning this Synod But he has mistaken the year whereon it was convened For he says it was held in the year of Christ 347 a little before the Council of Serdica Which can in no wise be true Therefore Jacobus Sirmondus in his second Diatriba which he wrote against Petavius has in this particular deservedly reproved him Baronius who affirms that the long draught of the Creed which Socrates has recorded in the foregoing chapter was drawn up at the Antiochian Synod in the year of Christ 344 places this Embassie of the Eastern Bishops and the Millaine Council on the same year also But Sirmondus in the forementioned Diatriba assignes this Council to the year of Christ 346. Which opinion is in my judgment the truer For in the first place Athanasius in his Apologetick to Constantius relates that on the fourth year after his coming to Rome he was by Constans Augustus summoned to Millaine whither some Bishops were then gone Now Athanasius came to Rome in the year of Christ 341. Secondly Hilarius in fragmentis relates that the Millaine Synod wherein Photinus was condemned was held two years before Ursacius and Valens offered their Libel of satisfaction to Julius Bishop of Rome For after he has recorded that Libel he addes these words Hac Epistola post biennium missa est quà m haresis Photini a Romanis damnata est i. e. this Letter was sent two years after the Romans had condemned Photinus's Heresie Since therefore Ursacius and Valens wrote that Letter in the year of Christ 349 as Petavius attests the Millain Council must needs have been celebrated on the third year before that that is on the year of Christ 346. For that expression post biennium two years after imports thus much to wit on the third year after that which Petavius did not consider Vales. b Baronius does deservedly blame Socrates here for his saying that the reason why the Western Bishops rejected this draught of the Creed was because they understood not the Greek tongue As if there were not then many in Italy who were well skilled in the Greek language Moreover Theodorus Lector has with good reason found fault with this cause of their refusal For instead of Socrates's words here he has substituted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of its manifest blasphemy Vales. * He means Constans * General c From the consulate of Felicianus and Titianus which was in the year of Christ 337 to the consulate of Rufinus and Eusebius which was in the year of our Lord 347 there are Ten years compleat Therefore if the Council of Serdica was convened in the eleventh year after Constantine's death it must of necessity have been assembled after the twenty second day of May. Vales. d Athanasius does not say that about three hundred Bishops of the Western Churches met at the Council of Serdica He only says this that as well those who were present at the Council of Serdica as those who subscribed the Synodick Epistle afterwards sent to them also those who before the Council at Serdica had written Synodick Epistles in his behalf out of Phrygia Asia and Isauria were in all three hundred and fourty This passage of Athanasius's occurs in his second defence against the Arians pag. 768 Edit Paris 1627. Moreover the same Athanasius in his Epistle ad Solitar pag. 818. does expresly attest that the Bishops who met at the Council of Serdica
a Notary who had before been Notary to Rufinus Prefect of the Praetorium Now Rufinus was Prefect of the Praetorium in the Gallia's in the sixth Consulate of Constantius Augustus and in the second of Gallus Caesar as Amm. Marcellinus tells us book 14. But two years before he had been Praefect of Illyricum Now in the year of Christ 357 Anatolius not Rufinus bore the Praefecture of the Praetorium in Illyricum Further it may be evidently concluded from Germinius's being made Bishop that the Synod of Sirmium against Photinus wherein Photinus was ejected out of his Bishoprick was not held in the year of Christ 357. For Germinius was Bishop of Sirmium before Georgius intruded himself into the See of Alexandria upon Athanasius's Ejectment as Athanasius relates in the Circular Letter he wrote to the Bishops of Egypt and Libya at such time as Georgius was in possession of the Alexandrian See Moreover Georgius entred upon the See of Alexandria in the beginning of the year 356 as it is evident from the protestation of the Alexandrians which is extant at the close of Athanasius's Epistle ad Solitar Seeing therefore Germinius was Bishop of Sirmium before the year of our Lord 356 Photinus also whom Germinius succeeded must necessarily have been deposed before this year Athanasius in Epist. ad Solitar pag. 860 where he recounts the ordinations of extraneous persons made by Constantius does in the first place mention Gregorius's Ordination then Germinius's and Cecropius's afterwards Auxentius's and at last Georgius's Amongst these persons Gregorius was made Bishop of Alexandria in the year of Christ 341. Germinius succeeded Photinus in the Episcopate of Sirmium in the year 351 after he had been sent for by Constantius then residing at Sirmium as Athanasius relates in the fore-quoted place which the Latine Translatour has rendred ill On the same year Cecropius was made Bishop of Nicomedia as it may be concluded from the foresaid passage in Athanasius Lastly Auxentius was preferred to the Bishoprick of Millaine in the year of our Lord 355 and on the year following Georgius thrust himself into the See of Alexandria Vales. p In the Allat M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wrote Books which reading is confirmed by Epiphanius Scholasticus's version Vales. †That is in Greek and Latine q Socrates borrowed this passage out of Athanasius's book de Synodis Arimin Seleuciae But herein he mistakes viz. what Athanasius had said concerning the third form of the Creed drawn up at Sirmium before which the Consuls names were prefixt Socrates attributes to the second composed by Hosius and Potamius The place in Athanasius is extant at pag. 904 but in regard of its length we forbear quoting the words here Petavius in his Animadversions on Epiphanius pag. 318. has followed this mistake of Socrates's Vales. a I noted before that Hosius's banishment to Sirmium and the form of the Creed drawn up by him are here preposterously related by Socrates For Hosius's lapse hapned in the year of Christ 357. as Baronius has truly observed Vales. * Signâ— a In the Allat M. S. this place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monto seleucus Epiphanius Scholasticus terms it The mountain Seleucus We have the site of this place in the Jerusalem Itinerary Vales. b It is something otherwise in Idatius's Fasti thus in the sixth Consulate of Constantius and the second of Constantius Gallus Magnentius killed himself in the Gallia's at Lyons on the third of the Ides of August and Decentius brother to Magnentius hanged himself on the fifteenth of the Kalends of September In the Alexandr Chronicle the year of Magnentius's death is falsely set down but the day is noted to have been on the fourteenth of the Ides of August Vales. a I corrected this place by the assistance of the Allat M. S. of Sozomen and Cedrenus In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He slew them because they had acquainted the Emperour with his deâ—ign Sozomen's words book 4. chap. 7. are almost the same But Epiphanius our M. SS Copies and the Alexandrian Chronicle retain the Vulgar reading to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Gallus having not acquainted the Emperour with his design of slaying Domitianus c. Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gallia the reading in the Allat M. S. is truer which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Italy which reading we have followed in our Version Vals c Julius Bishop of Rome died on the twelfth of April when Constantius Augustus was Consul the fifth time and Constantius Caesar the first time which was the year of Christ 352 after he had sat Bishop fifteen years one month and eleven days as it is recorded in the Antient book concerning the Roman Bishops which is published together with Victorius Aquitanus's Cycle Vales. * Book 1. chap. 38. a Who these Ephecticks were we may know from Diogenes Laërtius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Philosophers says he were generally divided into two sorts some were termed Dogmatici who discoursed concerning things as they might be comprehended others were called Ephectici who define nothing and dispute of things so as they cannot be comprehended See Diogen Laërt in Proëm de Vit. Philos. pag. 10. Edit Colon. Allobrog 1616. of these Ephecticks whom we may in English call Doubters the Scepticks were one Species b In the original the term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten which is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a beginning wherefore we have rendred it accordingly Vales. * That is one that believes there is no God †Or methods of arguing c In the Allatian M. S. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Haeretical opinion the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that contentious and verbose way of disputing but Epiphanius Scholasticus follows the vulgar reading and so does Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he transcribes this passage of our Socrates Vales. a We meet with the same number in Sozomen book 4. chap. 9. But 't is scarce credible that so great a number of Bishops should have been convened at this Council of Millaine I should rather think that the copies of Socrates and Sozomen were false and that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty In the Epistle of the Council of Millaine sent to Eusebius Bishop of Vercellae there are the names of thirty Bishops only who consented to the condemnation of Athanasius Marcellus and Photinus Amongst whom some Eastern Bishops are recounted as you may see in Baronius at the year of Christ 355. Vales. b Paulinus Bishop of Triers was not present at the Council of Millaine but at that of Orleance which had been convened two years before in the year of Christ 353. See Baronius Vales. c The reading is the same in Sozomen book 4. chap. 9. But Baronius has long since remarked that
very good coherence with the preceding sentence I conjecture that this place was transposed in the Latine Copies Therefore next these words a passage would be opened to the poisons of Hereticks those in my judgment are to be placed which follow a little after in this manner Constantine being present in this Consult in regard after a searching disquisition c. unto these words our Lord Jesus Christ. To which are to be subjoyned these Therefore Ursacius and Valens c. Vales. n At chap. 20 of this book note a. we have remarkt many things concerning this first Synod of Millaine wherein Ursacius and Valens having presented a Libel of satisfaction condemned the Arian Heresie The said persons confirm the same in another Libel which they presented afterwards to Julius Bishop of Rome at Rome in these words Haereticum vero Arium c. sicut per priorem nostrum Libellum quem apud Mediolanum porreximus nunc semper anathematizasse profitemur Vales. †Maimings * Understanding p These words are spoken against Ursacius and Valens and their followers who daily promulged new forms of the Creed hereby demonstrating that they had no certain Faith as Athanasius frequently objects against them Vales. * Taken away q Here I followed the Greek Translatour of this Epistle and corrected the Latine Copy For in Hilarius's Fragments the common reading of this place is this Ne vel permittat Clementia tua jura vetera convelli that Your Clemency would not permit the ancient Laws to be reversed In the M. S. Copy which Sirmondus had seen the reading is ne vel aliquid permittat clementia tua injuriam veterum convelli Whence we smelt out the true reading which we have exprest in our Version Vales. r Here the Greek translatour was grievously out for instead of credulity he has rendred it cruelty Vales. * Or have s The Greek Translatour of this Letter makes use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinity here but in Athanasius 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctity It is improbable that the Bishops should have said The Divinity of the Emperour Vales. t This Letter of Constantius's together with the answer of the Bishops at Ariminum is extant in Athanasius's book de Synodis near the close of it Vales. * Or perform u Socrates is here mistaken For Liberius was not banished and Felix the Deacon put into his See after the Synod of Ariminum but long befoâ—e in the year of Christ 356. Vales. * That is Ursacius's party x In the Kings M. S. which copy Robert Stephens followed and in Robert Stephens's Edition there are several words wanting in the text at this place we have made up this Chasme frâ—â—â—he 〈◊〉 and Sfortian M. SS after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. embraced the Arian opinion and was preferred to that Bishoprick But there are some who affirm that he was not addicted to the Arian opinion but was by force Moreover Baronius maintaines that Felix the Deacon preserred by Acacius to Liberius's See never was an Arian but was defiled with the communion only of the Arians Theodoret affirms the same in the second book chap. 17. of his Eccles Hist. And so does Sozomon book 4. chap. 11. Vales. y The Embassadours of the Synod of Ariminum who were sent to Constantius having been corrupted by Ursacius and Valens held a Council at Nice a Town of Thracia on the sixth of the Ides of October in the Consulate of Eusebius and Hypatius In which Council they in the first place rescinded the sentence of Excommunication which the Ariminum Bishops had pronounced against Ursacius Valens and the rest and pronounced them to be and always to have been Catholicks Then they published an Haeretical Form of the Creed Part of their Acts are extant in Hillarius's Fragments pag. 452 c. where are recounted 14 names of those that were Embassadours Vales. a This place is in an especial manner to be taken notice of For from it we conclude that the Bishop of Constantinople had even then a right of ordaining throughout Hellespont and Bithynia before the Council of Constantinople was held The same is confirmed from the Acts of Eudoxius Bishop of Constantinople who made Eunomius Bishop of Cyzicum Indeed the Bishops of Byzantium had a very great addition of authority and power from the time that the Emperour Constantine gave that City his own name and ordered it should be equal to the Senior Rome Also Eusebius of Nicomedia after his translation to that See brought no small increase of jurisdiction to it For he was the most potent Prelate of his own times Further the Reader is to take notice that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying near to Constantinople so Epiphanius Scholasticus reads it Unless we should say that the words are transposed here as it frequently happens in these books and that the place is thus to be construed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Macedonius in Constantinople subverted the neighbouring Provinces c. Vales. * See chap. 16. of this book †That is the Bishop of the Novatians * That is the Bread and Wine in the Eucharist †Or Chests b Polybius says the same in the fourth book of his History and Strabo in his sixth book to wit that Ceras is a Bay near Byzantium so termed from its likeness to an Harts horn But Pliny calls a promontory by this name scituated in that Bay To whom agrees Amm. Marcellinus book 22. pag. 212. Edit Paris 1636. which place because the common reading of it is very corrupt and is not yet mended in our Edition shall be here set down by me as it ought to be read thus promontorium Ceras praelucentem navibus vehens constructam celsius turrim quapropter Ceratas appellatur ventus inde suctus oriri praegelidus i. e. and the promontory Ceras on which stands a Tower built very high which gives light to the ships wherefore that extream cold winde which usually arises from thence is termed Ceratas Thus I have corrected this place having followed the footsteps of the written reading for the common reading which is this promontorium Ceras pralucentem navibus vehens constructam celsius turrim quapropter pharos appellatur vetus inde fons Euripuâ— pragelidus The Authour whereof was Petrus Castellus is without any sense It was the usage of the ancients to name the winds from those places whence they blew Thus the Athenians called the North-west wind Scironites because it blew from the promontory Sciron as Strabo relates After the same manner therefore that wind was by the Constantinopolitans called Ceratas which blew from the promontory Ceras Vales. c In the Allat M. S. and in Epiphanius Scholasticus this old man is called Auxonius But at the beginning of this chapter and in Socrates's first book he is named Auxano From this Auxano Socrates seems to me to have had all the stories throughout
For they being Separatists from the Eustathians had their Religious meetings in the Palaea that is in the Old City as Theodoret attests book 2. chap. 31. and book 3. chap. 4. Eccles. Histor. Athanasius speaks of the same persons afterwards in the said Epistle and distinguishes those that had their meetings in the Old City from the followers of Paulinus that is the Eustathians For Paulinus was one of their number Those therefore that had their assemblies in the Palaea can be no other than Meletius's favourers whom Athanasius does most especially commend Vales. * Book 2. Chap. 44. a This clause is thus worded in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in my judgment to be expunged as being unnecessarily inserted here by some careless Transcriber out of the foregoing line where it occurs But Nicephorus book 10. chap. 14. where he writes out this passage of Socrates makes use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either because that was the reading in his Copy or else in regard he thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be so explained Vales. b Nicephorus at the book and chapter now mentioned calls this person Cyrillus But from the authority of the Florentine and Sfortian M. SS we have termed him Berillus Our emendation is confirmed by Epiphanius Scholasticus's Version Berillus was not Bishop of Philadelphia as Socrates says here but of Bostra or of Bostri in Arabia he denied Christ to have been God before his incarnation as Eusebius informs us book 6. chap. 33. of his Ecclesiastick History where see note a. That passage of Origens must be understood concerning this Heresie of Berillus's which occurs in his Comment on the Epistle to Titus where his words are these Sed eos qui hominem dicunt Dominum Jesum c. Also those who affirm the Lord Jesus to be a man fore-known and predesigned who before his coming in the flesh had no peculiar existence of his own but that being born man he had the Deity of the Father only in him these persons I say cannot without great danger be accounted members of the Church This passage occurs also in Pamphilus's Apologetick in defence of Origen And Gennadius has mentioned it in his book De Dogmatibus Ecclesiasticis cap. 4. Vales. * Essence or Substance †Subsistence Existence or Personality ‖ See Euseb Eccles. Hist. book 7. chap. 6. note b. This was the difference betwixt the Sabellian and Arian Heresie Sabellius confounded the persons in the sacred Trinity Arius divided the substance c The Acts of the Synod of Alexandria are not now extant but 't is sufficiently apparent both from that Synodick Epistle which Athanasius wrote in the name of that Council and also from hence because the Great Athanasius was present at that Synod that what Socrates here says is false For as to the Synodick Epistle there occurs no such passage in that as this that the terms Ousia and Hypostasis are not to be used as often as we speak concerning God Nor would Athanasius ever have suffered that to have been determined in his Synod which does manifestly contradict the Nicene Creed For in that Creed the term Ousia does occur Socrates seems to have been deceived by this passage in the Synodick Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And by the grace of God all persons after such interpretations of those terms unanimously agreed that that Creed which the Father 's made profession of at Nice was better and more accurate and that in future it was sufficient that the terms thereof should be made use of In which words the terms Ousia and Hypostasis are not condemned but this only is asserted that it is more safe to use the terms of the Nicene Creed than these of three Hypostasis's and of one Hypostasis For the debate at that time was only concerning these words some affirming there were three Hypostasis's in the sacred Trinity as did the followers of Meletius others with Paulinus professing there was but one Hypostasis But no question was then started concerning the term Ousia For both sides asserted that there was one substance in the Trinity How therefore can that which Socrates here says stand good to wit that it was Decreed in the Alexandrian Synod that these terms Eusia and Hypostasis were not to be used concerning God Perhaps also Sabinus whose Collection Socrates had diligently perused had led him into this mistake Vales. * They mean I suppose those words of the Apostle at Hebr. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Character of his Subsistence or as our English Version words it the express image of his person Some of the Antients were very cautious about acknowledging three Hypostases in the Deity Particularly S r Jerome who thought that the term Hypostasis in this Text signified Substantia and therefore in his Version 't is thus rendred figura substantiae ejus the figure of his substance See D r Owens account of this phrase in his Exposition on the Hebrews pag. 55 c. Edit London 1668. d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the names which is the common reading the Florentine M. S. words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those named But Nicephorus maintains the common reading for he has recorded this passage of Socrates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which his Learned Translatour Langus has thus rendred Sed tribus usurpatis nominibus res quaeque in Trinitate tripliciter distincta peculiari subsistentiâ suâ intelligatur But I cannot approve of this rendition in regard it recedes too far from the Authours words Langus was puzled with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the names and not without reason For the bare name of the Father Son and holy Ghost is neither believed nor asserted to be God but the things or persons signified by those names Wherefore the reading in the Florentine M. S. is in my judgment to be preferred before the vulgar reading and we have rendred it accordingly Vales. e Irenaeus Grammaticus was an Alexandrian the Scholar of Heliodorus Metricus who by a Latine name was called Minucius Pacatus He wrote many books concerning the propriety of the Attick Language For he compiled three Books of Attick names and as many more de Atticâ consuciâ—dine in dictione in prosodia which were alphabetically digested he composed one Book also de Atticismo as Suidas relates in his Lexicon Vales. f Nicephorus book 10. chap. 15. reads this passage otherwise For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if any one should term he words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another stiles it the Lees in an Hogshead Epiphanius Scholasticus translates this place thus Apud Menandrum vero veluti faeces quae ex vino colliguntur in dolio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est subsistentiam designare dicit But I think that there is another sense of these
Constantine after his conquest of Maxentius had given his Sister Constantia in marriage to Licinius quickly after that he returned into the Gallia's and sent his Brother Constantius to Licinius entreating him that Bassianus might be created Caesar to which Bassianus Anastasia Constantines other Sister was married Sed Licinio talia frustrante c. that is But when Licinius disappointed him as to those things Bassianus by the instigation of Senecio his Brother who was his bosom-friend takes up Arms against Constantine Who being apprehended in the very attempt was by Constantines order convicted and put to death When Sinicius the Authour of this treachery was demanded in order to his being punished Licinius denying that the agreement betwixt them was broken This passage occurs in the excerptione de Vita Constantini which I heretofore published at the end of Amm. Marcellinus From which words I draw these conclusions 1 That Constantine treated with Licinius in order to Bassianus's being created Caesar. 2 That Bassianus being sollicited by Licinius did not only conspire against Constantine but made War also against him Bassianus therefore must of necessity be allowed to have played the Tyrant and therefore to have by force assumed the Title of Caesar which Constantine had thoughts of giving him had Licinius consented Being moved by these reasons I have termed Bassianus Caesar whom notwithstanding I do acknowledge to have been a Tyrant and do grant that he never was duely and Lawfully made Caesar. Moreover in regard the Anastasian Baths were at Constantinople before Procopius's insurrection as we have shown from Amm. Marcellinus it may be evidently concluded from thence that they were not built by Valens in regard at that time he was but newly made Emperour Further the reading here in Socrates should be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Baths Vales. a Socrates is grievously mistaken here For Valentinianus the Younger who was born in the Consulate of Gratianus and Dagalaïphus was not Valentinianus's but Valens Augustus's Son Idatius does expresly affirm this in his Fasti in these words Gratiano Nob. Dagalaïso Consulibus c. In the Consulate of the most noble Gratianus and Dagalaïsus Valentinianus the Younger Son to Valens Augustus was born on the fifteenth of the Calends of February I know indeed that in Jacobus Sirmondus's Edition of these Fasti the common reading is Filius Augusti Valentiniani the Son of Valentinianus Augustus But in that most antient Manuscript belonging to the Colledge of Clermont from which Sirmondus published these Fasti I found it in express words written thus Filius Augusti Valentis the Son of Valens Augustus Besides the testimony of these Fasti it may be made evident by many other arguments that this Valentinianus the Younger who was born in the Consulate of Gratianus and Dagalaïphus in the year of Our Lord 366 was the Son of Valens Augustus For this is the very same Valentinianus as 't is on all hands agreed who was afterwards Consul with Victor in the year of Christ 369 and to whom Themistius spake his Consular-Oration which is at this day extant under this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in this Oration Themistius frequently calls Valens the Father of this Valentinian and stiles Gratianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his Cousin German by the Fathers side See pag. 253. in that Oration Besides Themistius does affirm pag. 254 that the slaughter and overthrow of the Tyrant Procopius was foresignified by God by the birth of this Valentinian 'T is certain Valentinianus Junior was born when Gratianus and Dagalaïphus were Consuls on the 15 th of the Calends of February as 't is recorded in Idatius's Fasti and in the Alexandrian Chronicle In which year the Tyrant Pracopius was vanquished by Valens on the sixth of the Calends of June as 't is affirmed in the same Fasti. But if Valentinianus Junior had been Son to Valentinianus Senior his birth had signified nothing to Valens Further if this Valentinianus had in reality been Son to Valentinianus Senior why did he make his residence in the East How could he have been sent so long a journey from his Father being as yet but an Infant For he accompanied Valens in the Gothick Expedition as Themistius attests not far from the beginning of this Oration Lastly 't is evident from Themistius's Quinquennalian Oration i. e. His Oration upon Valens's having arrived at the fifth year of his Empire near the close thereof that Valens had an only Son then when he celebrated his Quinquennalia that is in the year of our Lord 368. In regard therefore the most noble Valentinianus was made Consul in the East on the year following he can be no other person than Valens's Son And Themistius in the close of his Quinquennalian Oration after he had spoken concerning Valens's only Son adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom I would make an Alexander and Philosophy shall again boast of such an Issue And in his Exâ—ortatory Oration which he spake the year after to Valentinianus Junior he makes an address to the Child almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come Royal Babe sit upon my knees And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato and Aristotle shall together with my self instruct Thee by whom the Great Alexander was â—uâ—ored From whence 't is apparent that it is one and the same person concerning whom Themistius speaks in both places and therefore that Valentinianus Junior whom Themistius speaks to in his Exâ—ortatory Oration was the same only Son of Valens But this Valentinianus Junior was by another name called Galates For Socrates and Sozomen give him this name Sozomen book 6. chap. 16. does expresly affirm that Valens had one only Son by Dominica his Wife whose name was Galates Since therefore 't is manifest from what I have just now said that the most noble Valentinianus was Valens's Son Valentinianus and Galates must necessarily be one and the same person I should think that the Child might have the surname of Galates given him because he was born in Galatia at such time as Valens was at War with Procopius Moreover Socrates's mistake in which errour he is followed by Sozomen book 6. chap. 10. did in my judgment proceed from hence viz. because he confounded the two Junior Valentinians one whereof was Son to Valens the other to Valentinianus Senior and made but one person of two For he thought that the most noble Valentinianus who was Consul with Victor was the same person with that Valentinianus Junior who after the death of his Father Valentinianus Senior Governed the Empire with Gratianus But we have long since refuted this errour in our notes on book 30. of Amm. Marcellinus pag. 413. Vales. Valesius at the now quoted pag. of his notes on Amm. Marcellinus does indeed evidently prove that there were two Junior Valentinians but contrary to what he affirms here he asserts they were both Sons to Valentinianus Senior whom he there
on those years Nazianzenus distinguishes these two journeys of Valens's in his twentieth Oration pag. 346. of his works Edit Paris 1609. Vales. f Socrates took this out of Rufinus book 2. chap. 9. Eccles. Hist. But Gregorius Nyssenus in his first book against Eunomius says that Basilius stood before the Tribunal of Modestus the Praefect twice once when he was Presbyter and a second time when he was Bishop But Nazianzen makes no mention of Basilius's former examination Vales. g In Rufinus Eccles. Hist. book 2. chap. 9. this passage is thus worded utinam te non mutares I wish you would not have changed your self In which words Basilius reproves Modestus because from being a Catholick he was become an Arian that he might please the Emperour We are indeed told by Gregorius in his funeral Oration that Modestus was an Arian Vales. h Here Valentinianus Junior is called by another name as we have observed before chap. 10. of this book note a He was surnamed Galates because he was born in Galatia Further in regard Socrates does here term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young child our opinion which we have given in before is very much confirmed to wit that these things were done about the year of our Lord 371 or 372. For Valentinianus Junior was born in the year of Christ 366 as we have remarked before from which year to the year 372 are six years compleat So Valentinianus Junior called also Galates died at six years old For a child of that age is rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * So Rufinus says book 2. chap. 9. Eccles. Hist. * So Euseb. Eccles. Hist. book 6. chap. 30. a At this place I have followed Nicephorus's authority and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have amended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pontick dioecesis although our M. SS copies make no alteration here See Socrat. book 1. chap. 9. note s. Vales. * Or Epistles b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Origen it would be better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defence of Origen for he means Pamphilus's Apologetick in defence of Origen concerning which consult Photius in his Bibliotheca Vales. c In the Greek 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus renders thus Liber Gregorii quo Origenem commendavit Gregorius's book wherein he has commended Origen Christophorson translates it thus Oratio Gregorii in Crigenis commendationem conscripta Gregorius's Oration written in praise of Origen But I cannot approve of this Version for that Oration was not written by Gregorius Thaumaturgus in commendation of Origen but to return thanks to his master when he left his School Indeed Commendatory Letters are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there were never any Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commendatory Orations Wherefore I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Nicephorus confirms the vulgar reading Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Valedictory Oration as we have remarked in our notes on Euseb. Life of Constant. book 3. chap. 21. note a. Vales. a The Greeks usually term him Novatus whose right name was Novatianus Concerning whose Heresie you may consult Eusebius Eccles. Hist. book 6. chip 43 Epiphanius the Authour of the questions on the Old and New Testament and Theodoret. Vales. * Or Moralls †He means the Sacrament of the Lords Supper b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is doubtless to be thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Questionless Socrates left it written thus and we have rendred it accordingly Vales. c The expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus renders thus sicut fieri solet as it is usually done and Christophorson thus ut moris est as the manner is But I cannot approve of these Versions For the Grecian writers make use of not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie as it is usually done or as the manner is Wherefore I am rather of opinion that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every inhabitant of the Provinces so Epiphanius Scholasticus read it For he renders it thus Singuli Provincialium c. Every Subject of the Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase Socrates has made use of a little before in this chapter where his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inhabitants of every Province having received such Letters as these Vales. * Or studiously exercised or followed * Novatus d The Novatians did boast that the Founder of their Sect was a Martyr and they wrote a book the Title whereof was The Martyrdom of Novatianus But this book which was stuft with Lies and Fables has long since been confuted by Eulogius Bishop of Alexandria in his sixth book against the Novatians the Excerptions whereof occur in Photius's Bibliotheca p. 1621. Edit David Hoeschel 1610. Moreover in those Acts of the Martyrdom of Novatianus Novatianus was not said to have suffered Martyrdom but only to have been a Confessour of the Faith of Christ. For the Authour of the Acts. says that of the eight Presbyters of the Roman Church who were under Macedonius Bishop of Rome seven offered sacrifice to Idols together with Macedonius and that only Novatus underwent an egregious Martyrdom of confession And that together with Novatianus three Bishops almost the only persons of the Western parts termed it a Martyrdom to wit Marcellus and Alexander Bishops of Aquileia and Agamemnon Bishop of Porta or rather of Tibur Who lived apart after that confession held assemblies with Novatianus and avoided their communion who had sacrificed to Idols A little afterwards they laid their hands on Novatianus and ordained him Bishop of Rome Vales. e This place is strangely corrupted Nor is this fault new but the copies were faulty even in Epiphanius Scholasticus's time for thus he renders it Hi vero qui ex eo nomen habuerunt ejusque fuere participes c. But those who had their name from him and were partakers thereof c. How Nicephorus read this passage in Socrates 't is uncertain in regard his Greek Text is at this place defective But Langus who had seen a Greek Copy of Nicephorus renders it thus Qui vero ejus nomine in Phrygia Censentur c. But those who are accounted of his name in Phrygia when by indulging themselves they had degenerated from his institutions and communion at this time altered the Paschal Festival also I say nothing concerning the other Translatours in whose Versions you will find nothing of soundness I am of opinion that the place by a small alteration is thus to be made good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is having an aversion even for that communion they were permitted to hold with the rest of the Catholicks in the celebrating of this Festival There is nothing more plain than this sense Before Valens's time the
Lycia Caria Insula The Provinces of the Pontick dioecesis XI Galatia Bithynia Honorias Cappadocia prima Cappadocia secunda Paphlagonia Pontus Polemaniacus Hellenopontus Armenia prima Armenia secunda Galatia Salutaris The Provinces of the Thracican Dioecesis VI. Europa Thracia Haemimontis Rhodope Moesia secunda Scythia In conformity to this model of Government in the Civil State the Regiment in the Church which before had been metropolitical when the Provinces were independent on each other in Ecclesiastical administrations was adapted This Dioecesan form of Governance might 't is probable privately creep into the Church in that interval of time between the Nicene and Constantinopolitan Councils which is the opinion of D r Barrow See note e. in this chapter But 't is certain it was confirmed by the Fathers convened in this second Oecumenical Synod which sanction they made upon this occasion A little before the summoning of this Synod Melitius Bishop of Antioch in the East took a journey to Constantinople where he together with some other Bishops promoted Gregorius of Nazianzum to the Constantinopolitan See So Sozomen tells us book 7. chap. 3 and 7. Soon after Melitius had done this Peter Bishop of Alexandria sent some Bishops from Egypt to Constantinople who ordained Maximus the Cynick Bishop of that City See Sozomen book 7. chap. 9. Now in the Political partition of the Roman Empire as you may see by that Draught we have here given you of the Oriental-Praetorian-Praefecture these three places were in three several Dioeceses For Antioch in Syria whence Melitius came was in the Oriental Dioecesis Alexandria from whence the Bishops weâ—â— sent by Peter was in the Egyptick Dioecesis and Constantinople where these Bishops had celebrated their Episcopal ordinations was Scituate in the Thracican Dioecesis In regard these proceedings had produced a great deal of disorder and confusion in the Church to remedy this in future the Fathers convened in this Synod make a Sanction See Conc. Constantinopol II. Can. 2. pag. 87 Edit Bevereg that the Ecclesiastick Dioecesis's should have the same Limits with those of the State and that it should be as unlawfull for Ecclesiastick persons to perform any Office or do any business belonging to them without that Dioecesis wherein they were placed as it was for the Civil Minister to intermeddle with any affair without the Limits of his Dioecesis That this had not been duly observed in the Church before this Synod but that Prelates made frequent Excursions out of one Dioecesis into another to ordain is evident not only from the instances we have mentioned just now where we find Melitius who belonged to the Oriental Dioecesis and other Bishops of the Egyptick Dioecesis ordaining a Bishop of Constantinople a City in the Thracican Dioecesis but also from the Testimony of our Socrates a person who lived soon after the convention of this Constantinopolitan Synod who speaking here concerning its Sanctions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And they constituted Patriarchs having made a division of the Provinces that so those Bishops who make their abode without the bounds of their own Dioecesis should not invade the Churches without their Limits For this had been promiscuously done before by reason of the Persecutions But notwithstanding that this Dioecesan form in imitation of the Civil State of the Empire was brought into the Church and thereupon Patriarchical Sees were erected yet after this several Provincial Churches had their ancient priviledges confirmed to them which confirmation is grounded on the sixth Canon of the Nicene Council as D r Beveredge has fully proved in his notes on that Canon pag. 58 and remained Independent from the Patriarchical Sees For instance the Cyprian Church was adjudged to be such an one in the eighth Canon of the third General Council held at Ephesus in the year of Christ 431. In which Canon after the Ephesine Fathers had determined the Cyprian Church to be independent from the Bishop of Antioch they add this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same shall be observed in other Dioeceses and in the Provinces every where that so none of the most Religious Bishops may invade another Province which has not been for many years before and from the beginning under his or his predecessours hand In like manner Armenia the Great was exempted from dependence on any Patriarchate as 't is apparent from That Order of the Presidency of the most holy Patriarchs which D r Beveredge has published at his notes on the 36 th Canon Concil Trullan pag. 135 c. from a very ancient Greek Manuscript in the Bodlcian Library In which Manuscript neither England Scotland nor Ireland are reckoned dependents on the Roman Patriarchate as the Learned Reader on perusall will find Though 't is as certain that there was a compleat and absolute Church setled in this Island long before this Manuscript Order was or can be supposed to have been drawn up as that there was one at Antioch or Rome it self For not to mention those unquestionable authorities which might be here produced to prove that the plantation of the Gospel in this our Province was as early as the close of Tiberius's Reign we have many witnesses of an undoubted authority to attest that before the times of the Nicene Council there was a compleat Church setled in this Island For first in the subscriptions to the first Council of Arles convened in France Before the Nicene Council that is before the year of Christ 325 as the Acts of the said Council publisht by Jacobus Sirmondus do attest we meet with the names of these persons who went thither from this our Island See Concilia Antiqua Gallia Tom. 1. pag. 9. Edit Sirmondi Paris 1629. Eborius Episcopus de civitate Eboracensi c. Eborius Bishop of the City of York in the Province of Britania Restitutus Bishop of the City London in the fore-written Province Adelfius Bishop of the City Colonia of the Londoners From the same Province Sacerdos a Presbyter Arminius a Deacon Secondly Athanasius in his second Apology against the Arians pag. 720. Edit Paris does attest that the Bishops of the Britannia's were present at the Sardican Council which Synod was convened in the Consulate of Rufinus and Eusebius see our Socrates book 2. chap. 20 note c. on the year of our Lord 347. Lastly to mention no more Hilarius Bishop of Poictiers in France in the beginning of his Book de Synodis pag. 318. Edit Paris 1631. which book was written about the year of our Lord 350. sends Greeting Britanniarum Episcopis to the Bishops of the Britannia's This is sufficient to prove we had a Church here in those times And that this Church was governed by its own Bishops till about the year of Christ 600 and subject neither to the Roman not to any other forreign Prelate is a thing evidently apparent from what Venerable Bede has recorded in his Ecclesiastick
Socrates into these words Romani enim tres ante pascha Septimanas praeter Sabbatum dominicam sub continuatione jejunant the Romans fast three weeks before Easter without intermission except on Saturday and Sunday Could Cassiodorus be ignorant of the custom of the Roman Church in the observation of the Lent Fast who was himself a Senatour Consul and Praefectus Praetorio in the City of Rome Who can believe he would have put these words of Socrates into his History if he had known the thing had been otherwise Doubtless Cassiodorus had he known this to have been false would on purpose have omitted Socrates's words left he should leade his Reader into a mistake Which in regard Cassiodorus has not done but was resolved to have Socrates's testimony concerning the Romans Lent Fast read in the History which bears his name from thence 't is apparent that what Socrates has said concerning the Romans Fast is true In the Catholick Church though the Lent Fast was always observed by all persons yet they fasted not after one and the same manner as Irenaeus informs us in his Epistle to Victor Bishop of Rome a considerable part whereof is quoted by Eusebius Eccles. Hist. book 5. chap. 24. wherefore Baronius is impertinent in opposing Socrates with the testimony of Gregorius Magnus For the Romans fasted in Lent after one manner in Socrates's age after another in the days of Gregory the Great In the times of Pope Leo with which Socrates was in a manner equall the Romans fasted three days of the week only in Lent to wit on Munday Wednesday and Friday as 't is apparent from that Pope's Sermons concerning Lent In the Roman Order I have in my judgment found a footstep of that ancient Custom which Socrates relates here For that Sunday of Lent vulgarly termed Dominica de passione Domini is called Dominica Mediana which name 't is said was given it by command of the Roman See Now I see no other reason why it should be so termed than that of the three weeks wherein the Romans fasted in Lent this was the second Sunday Bede in his Book concerning the Vernal Aequinox relates that in Italy some fasted twenty days others seven But now what Socrates says concerning Saturday may be truly defended For â—n Pope Leo's age the Romans fasted not on Saturdays in Lent as 't is apparent from the close of that Pope's fourth Sermon concerning Lent Add hereto Bede's testimony in his book de Officiis where he relates that most people fasted not in Lent on Thursdays and Saturdays Vales. h Sozomen attests the same book 7. chap. 19. Moreover the Alexandrians began the Lent Fast not from the Sunday of the sixth week before Easter as Johannes Filesacus supposed in the 7 th chapter of his book concerning Lent but from the Munday which followed that Sunday Therefore the first Sunday of the Alexandrians Lent was the fifth Sunday before Easter And this is manifestly asserted by Theophilus and Cyrillus in their Homilies or Paschal Epistles Which I wonder Filesacus perceived not who produces Theophilus's testimony against himself Vales. * Or Lent i To wit the Constantinopolitans and those people who inhabit the Provinces round that City as far as Phoenice so Sozomen attests B. 7. chap. 19. Vales. k In the Florent and Sfortian M. SS the reading here is about the number of the Fasts But the other reading which we have followed is confirmed by Socrates a little above where his words are And I cannot but wonder how these persons though they disagree about the number of the days yet should in common give it the same name to wit the fourty days Fast. Vales. * See Gen. 1. 20. l That is till our three a clock in the afternoon see Euseb. Eccles Histor. book 3. chap. 8. note b. I am of opinion that few fasted after this manner in Lent For the Lent Fast lasted till the evening Vales. m In the Greek the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make use of a different sort of food but I am of opinion it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed upon any sort of food without making any difference So Epiphanius Scholasticus read this place for thus he renders it alii usque ad nonam jejunantes boram sine discrimine ciborum reficiuntur others having fasted to the ninth hour refresh themselves without making any difference about the sorts of food Vales. n After these words Again amongst other nations there are other usages S r Henry Savill in his Manuscript had placed a Subdistinction that is a single point which Greek writers usually placed at the bottom of the Letter See Valesius's Preface to his Edition of Eusebius but I had rather place a middle distinction that is a Colon here Which is confirmed by Nicephorus who has exprest this passage of Socrates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are other usages amongst other Nations and Tribes amongst whom also there are infinite causes of such customs as these Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synaxis is a word used by Christian Writers in several senses 1 'T is sometimes a general term and contains all things usually done in the Religious Assemblies of Christians in which sence we suppose it to be taken here 2 The celebration of the Lord's Supper is by a peculiar name termed Synaxis 3 'T is used so as to signifie the Christian Conventions or Assemblies without any respect had to the Eucharist 4 Synaxis is sometimes expressly distinguished from the celebration of the Sacrament in which sense our Socrates uses it a little lower in this chapter where his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things are performed which belong to the Church-Assembly except the celebration of the Mysteries or the Eucharist The Reader will find good authorities assigned for all these significations of this term by the Learned Casaubon Exercit. 16. ad Annal. Eccles. Baronii Num. 42. * To wit Alms and oblations †That is on wednesday in the Passion-week ‖ Or Good-Friday p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson have rendred this term very ill thus interpretes Expounders But Epiphanius translates it Psalmi Pronunciatores Pronouncers or Setters of the Psalm which rendition is good It seems to have been these persons Office to begin to sing the first words of the Psalm and then the people sang the rest after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were heretofore termed Monitores who prompted the Players whilest they were Acting they put the Actours in as oft as they forgot any passage in the Play and were out There were Monitores also in the prayers of whom mention is made by Tertullian in his Apology where he says that the Christians prayed without a Monitour because they prayed by heart But Nicephorus at this place reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notaries instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monitours which reading displeases me not For the Bishops had their Notaries who
ipsum Athanasium hoc Canone utentes deponere nor thinking that by using of this Canon they deposed not only Johannes but even Athanasius himself Vales. f Christophorson thought these words were spoken concerning John who after this was withheld from entring the Church But I had rather they should be understood of the Emperour himself in which sense Epiphanius and Musculus takes them Our sentiment is confirmed by that passage in Socrates which occurs a little before in this chapter where he relates that Arcadius at the approach of Christmas gave John notice that he could not come into the Church unless John who had been condemned by the sentence of a Synod should first clear himself After the same manner therefore at the approach of Easter Arcadius gives John notice that he could not go to the Church as long as John condemned now by two Synods resided therein Vales. g This Edifice was called the Senate-house The Author of the Alexandrian Chronicle at the sixth Consulate of Honorius which he bore with Aristaenetus has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on a sudden the Great Church was burns together with the Senate-house fired by those who held it termed the Xylocercetae on the second day at the sixth hour See Chronic. Alexandr pag. 714. Edit Monach. 1615. Zosimus describes this Structure about the middle of his fifth book It was in the Second Ward of the City Constantinople as we are informed from the Old description of that City published before the Notitia Imperii Romani Vales. h This if I mistake not is the Manichaean and Semipagan Praefect of the City who at the dedication of Eudoxia's Statue had mocked the Christians as we have related before see note a. in this chapter from Theophanes Palladius in the Life of Chrysostome speaks concerning the same Optatus that when he was Praefect of the City he compelled the Noble Matrons either to communicate with Arsacius who had been put into John Chrysostome's Bishoprick or else to pay two hundred pounds of Gold into the Exchequer Vales. * See chap. 15. †Or the destemper * Chap. 15. †See the close of the foregoing chapter a Instead of November it must be September as it is in the Sfortian M. S. and in Epiphanius Scholasticus's Version Nor did Nicephorus read otherwise who adds that the day whereon John Chrysostome died was dedicated to the Exaltation of the Holy Cross. For so it was agreeable that he who had passed his whole life under the Cross and had gloried in nothing but in the Cross of his Lord should be loosed from the Frame of his body on that Festivall as the same Nicephorus does elegantly write Vales. * chap. 3. b In what Homily this was said by Chrysostome I cannot find And yet we have little reason to question Socrates's authority because he lived in the same times and could have heard the Sermons as well of Chrysostome as of Sisinnius Bishop of the Novatians Moreover it may be more certainly concluded from this passage than from any other that Socrates was a Novatianist For he does both put an ill interpretation upon Chrysostome's saying and also openly favours Sisinrius Bishop of the Novatian party against John Chrysostome You must know further that this saying was objected to Chrysostome by Bishop Isaacius in the Synod ad Quercum because he gave sinners a liberty in regard he taught if you have sinned again repent again And as often as you sin come to me and I will heal you Vales. * Eccles. 9. 8. †Luke 9. 29. a In Suidas at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this whole passage in Socrates is transcribed where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—e answered is wanting Which word must either be expunged here as superfluous which we have done in our Version or else the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned which went before must be blotted out Vales. * Or he hunts after words c. * That is a nutt-tree †Or the Space * This Appendix is part of the eleventh chapter of this book worded in a different manner only Musculus Grynaeus and D r Hanmer have omitted it in their Versions Christophorson Curterius and Valesius have inserted it in their translations The Greek Text of it occurs in Stephens's Edition and in Valesius's from which latter we have rendred it into English * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a narrowness of mind †Or gave not a He means the oath mentioned before at the 11 th chapter to wit if Serapion dies a Christian Christ hath not been incarnate Further these words condemns and excommunicates denote Severianus's menaces rather than the thing it self For Severianus Bishop of Gabali had no power of condemning or deposing a Deacon of another Diocess but he only threatned to do this and committed his complaint to the judgment of the Bishops Vales. * Or the honour †Or was not obedient to what c. ‖ See chap. 11 at the latter end of it * That is Arcadius's Son * See Socrates book 2. chap. 1â— a Nicephorus book 14. chap. 1. relates that this Anthemius enlarged the Pomoerium that is a space about the walls of a City or Town as well within as without which was not to be built upon of the City Constantinople demolished the old walls and built new onâ—â— towards the Continent which says he are now standing and that he finished the work with an incredible swiftness to wit within the space of two months For so I render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is walls to the Landward and not as Langus does Brick-walls But Nicephorus seems to be mistaken who attributes that to Anthemius which was done long after by Cyrus Praefect of Constantinople as Cedrenus relates in his Chronicon on the 26 th year of Theodosius Junior Further I would very willingly expunge this whole clause in our Socrates For it disturbs the sense and seems to have crept from the Margin into the Text. Vales. b This Troïlus the Sophista was one of Anthemius's chiefest friends as besides Socrates Synesius informs us in his Epistle to Troïlus Socrates mentions the same Troïlus at chap. 6. book 6. where he speaks concerning Eusebius Scholasticus who wrote Gaina's war in verse Suidas has mentioned the same person in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he affirms that he wrote Politick Orations and Books of Epistles Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendship the reading in the Florentine M. S. is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom Which emendation is confirmed by Nicephorus Vales. Valesius in his account of the Life and Writings of Socrates and Sozomen reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophy which alteration in the reading he makes in his Appendix to his Notes on Socrates and Sozomen * Book 6. chap. 20. * 1 Cor. 9. 22. †Or without prâ—meditation a It would be more truly written Synnada with a double n. For so the
emendation For what shall become of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace therefore the reading in the Florent aud Tellerian M. SS viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render the whole passage thus 'T is therefore for certain reported that any one there who makes complaint of the breaking any thing of small value to wit a glass vessel pot or any such like thing which he carries may incite the City to a popular Tumult Pollio in Emilianus confirms the same where he speaks thus concerning the Egyptians in general Et hoc familiare est populo Aegyptiorum c. And this is usual with the Egyptians that like furious and madmen upon any triviall occasions they may be induced to involve the Publick in the greatest dangers On account of their being past by unsaluted by reason of their not having a place allowed them in the Baths because their flesh and pot-herbs may have been taken from them on account of their servile shooes and other such like occasions as these they have by Sedition often arrived at the highest peril of the Republick Vales. g The passage in Herodotus which Evagrius points at here occurs in B. 2. of his History pag. 157 Edit Paul Stephens 1618. Vales. h The Great Church of the City Alexandria was termed Caesaria as Epiphanius informs us in Hares Arian and Liberatus in his Breviarium cap. 18. But Socrates Book 7. chap. 15. says the name of that Church was Caesarium Athanasius declares the reason of this Appellation in his Epist. ad Solitar to wit because that Church had been built in a place which heretofore was called the Caesarium that is the Temple of the Caesars There had been a School in the same place also and a pallace of the Emperour Adrian's which in succeeding times was termed Licinius's Pallace as Epiphanius attests Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they mean Eutyches and so Valesius renders it †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with exile ‖ Or having observed the time * Or rest ‖ Or fellows that may be bought †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true import of which words is if our English tongue would bear such an expression has swell'd himself into i I have mended this place from the Florentine M. S. in which Copy instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover receiving ordination from two the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as if he could have received ordination from two Bishops In the fourth Canon of the Nicene Councill 't is in express words established that a Bishop is to be ordained by at least three Bishops of his own Province The old Translatour of this Letter read as we do whose version is extant in The third part of the Chalcedon Synod Where his Rendition is this tanquam manus impositionem suscepturus a duobus as if about to receive imposition of hands from two Vales. * Rom. 12. 19. †Viz. the Baptistery * Wherewith the Baptistery was encompassed †Or reverence k Liberatus in his Breviarium chap. 15. relates that Proterius was not murdered on the Festival of Easter but three days before For these are his words Et ante triduum Paschae c. And on the third day before Easter whereon the Lords Supper is celebrated Proterius of holy memory is by the multitudes themselves shut up in the Church whither out of fear he had be taken himself And there on the same day in the Baptistery he is slain torn in pieces cast out and his Corps is burnt and his ashes are strewed into the winds All which Liberatus has almost word for word written out of the Gesta de nomine Acacii which we owe to Jacobus Sirmondus Vales. l Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting it in pieces or limb from limb Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in the Florent M. S. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very small difference Nicephorus confirms our Emendation at book 15. chap. 17 who has it expresly written as I had conjectured Further this Supplicatory-Libell of the Bishops of the Egyptick Dioecesis to the Emperour Leo if any one has a mind to read it entire occurs in Latine in the third part of the Chalcedon Synod chap. 11. Vales. * Or under the Government of the Romans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who thâ—se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already shown inmy Notes on Amm. Marcellinus pag. 14. and pag. 22â— the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we render the Honorati were those persons who bore the Civill dignities us well in the Cities as in the Provinces the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Decuriones Gregorius Nazianzenus joyns them both together in his 49 th Epistle to Olympius where his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is all the Citizens the Decuriones and the Honorati The same Gregorius in his 22 d Epistle to the Casarienses joyns the same persons both together in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all those who are of the Order of the Honorati and of the Decuriones The old Translatour therefore of this Letter renders this passage truly thus Honorati Curiales Naucleri the Honorati the Curiales and the Naucleri The Naucleri were the Masters of the Vessells in the River Nyle who conveyed the Corn and publick Provisions from Egypt to Constantinople Aurelianus seems to have instituted their Body as he himself shews in his Epistle to Arabianus which is cited by Vopiscus These Naucleri or Navicularii were a society of Sea-faring men ordained for Transportation of Corn and publick Provisions in severall quarters of the Empire for there was a Body of them in the East another in Africk and a third at Alexandria they were a set number and transported the said provisions at their own expence succeeding by turns in the charge and burthen to which their sons and heirs were lyable as were also those who possest their estates after them according to that proportion which they possessed To this Function they were always obnoxious so that scarcely could they be excused by any great honour obtained They were forced to build Ships and Vessells of certain burthens but the materialls for them were supplied by the Country Their charge was great and so were their priviledges as may be seen by Various laws extant concerning them in the Theodofian Code Vales. b I am of the same opinion with S r Henry Savill who at the margin of his Copy had remarkt that in his judgment the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained so Christophorson read and 't is so in Nicephorus book 15. chap. 18. Vales. In Robert Stephens the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given or exhibited * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall Greek term * Or give a fit form * Or lead an unfurnish's and immateriall
†Or Substance * Or Subsistencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is to the Father and to the Holy Ghost In Nicephorus Book 17. Chap. 35 where this Edict of the Emperour Justinus concerning the Faith is recorded this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is equall to the Father and to the Holy Spirit Which reading Christophorson hath followed For he renders it thus Qui est equalis Patri Spiritui Sancto who is equall to the Father and to the Holy Spirit But in this place the equality of the Father and Son is not treated of but whether Christ be one of the Trinity I have therefore supplyed this place righter from the excellent Florentine Manuscript in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is in the Father and in the Holy Spirit Vales. In Robert Stephens the reading is the same with that set at the beginning of this note †Or Are of * Or a certain or some one man ‖ Or Received * Or Made up b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place ill in this manner Non Confusionem in Unitatem introducimus We introduce not a confusion into the Unity Nor has Musculus done righter who translates it thus Unitatem non conâ—â—ndimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitatem Unity very erroneously That Learned man hath committed the same mistake who has done into Latine the Fragments of Ephraemius Bishop of Antioch which are extant in Photius's Bibliotheca But why Christophorson who every where renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copulationem Copulation should at this place translate it otherwise I know not Johannes Langus Nicephorus's Translatour renders it thus In Unione confusionem non inducimus We induce not a confusion in the Union Exactly right if you add a Syllable in this manner in Unitione in the Unition For the term Unio though it be now a days frequently used in the Schools of Philosophers and Divines is a barbarous word when 't is taken for Unition For Unio in Latine signifies Unitatem Unity as may be proved from Tertullian Jerome Prudentius Pope Simplicius and others Let therefore those Zoili Carpers or Censurers cease reproving of us because in the Letter of Alexander Bishop of Alexandria which is recorded by Socrates book 1. chap. 6 we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Union For we did that from the use and propriety of the Latine Tongue which they being wholly ignorant of thought that Unio Union was nothing else but Unitionem Unition But betwixt Unio and Unitio there is as much difference as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Union or Unity there is nothing but what is simple or single But in Unition something compounded of two is necessarily understood 'T is certain the Old Translatour of the Chalcedon Synod always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unition or adunation Vales. * Or Shall not †Or So as we are ‖ Sublimity or Eminency * Or Being both at the same time †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood or rather existing c. Nor do I doubt but the Emperour Justinus wrote so as I have said For he reproves himself because he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form fashion state d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Flesh. Which reading is not tollerable For Christ had not a proper subsistency in the Flesh but before he assumed Flesh he had a proper subsistency in regard he was the second person of the Sacred Trinity Nevertheless if any one be minded to defend Nicephorus's reading I shall not much gainsay it For it more fitly coheres with the words preceding The sense therefore is this that the Son of God who had a proper subsistency from all Eternity having assumed Flesh subsisted therein personally Vales. * Points or Opinions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same mind with the Learned who have long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the c. Although Nicephorus has retained the vulgar reading Vales. †Sent forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons is used on account of Nestorius's Heresie who asserted two persons in Christ the one of man the other of the Word But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllables was annext on account of the Futychians and Acephali who affirmed that Christ consisted of two Natures before the Unition but after the Unition they asserted but one Nature in him On the other hand the Catholicks adored Christ in two Natures Those Syllables therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which though they are different yet if they be rightly understood do both aim at one and the same Faith and Opinion as Justinus adds See Evagrius above at book 1. chap. 1 note c. Further this Edict was promulged by Justinus Junior on the first year of his Empire to wit the year of Christ 566 as Baronius remarks than which Edict Justinus conferred nothing more upon the Catholick Church but satisfying himself in having only expounded the Orthodox Faith he in future prohibited disputes about the Nestorian and Eutychian Opinion and permitted every one to think of these matters according to his own arbitrement From this Edict therefore followed no advantage as Evagrius observes truly Wherefore Johannes Biclariensis said amiss in his Chronicon whose words concerning Justinus Junior are these Qui Justinus anno primo Regni fui Which Justinus in the first year of his Reign destroyed those things which had been devised against the Chalcedon Synod And suffered the Creed of the Holy Fathers of the Church convened at Constantinople which Creed had been laudably received in the Chalcedon Synod to have entrance and to be sung by the people in every Catholick Church before the Lords Prayer was to be repeated Biclariensis attributes those things to Justinus Junior which rather befitted Justinus Senior Vales. ‖ Scheme or State * Or Antioch †Or Blasphemy against himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus in regard he understood not these words omitted them as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't was said that Justinus was angry with him because he refused to give him money when
I think is the Trajanus Patritius who had written a short Chronicle an admirable work as Suidas attests Theophanes mentions him in his Chronicon pag. 56. Suidas writes indeed that he had lived in the times of Justinianus Rhinotmetus But I am of opinion that Suidas is out in regard no person of this name is mentioned in the Empire of Justinianus Rhinotmetus But in the Reign of Justinus junior Trajanus Patritius is commended by Menander Protector in his Sixth Book and by our Evagrius here Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Empire ‖ Or Dejected * Chosroes ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is truer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Territories or affairs of the Romans Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my own judgment I have restored this place very happily so that instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the Truce which was made between the Romans and Persians it had been expressly cautioned that there should be a Cessation of Armes throughout the East only but in Armenia and Iberia it should be lawfull to wage War See Menander Protector in the Sixth Book of his Histories pag. 157 which authour does fully confirm this our Emendation And so does Theophylactus Book 3. Chap. 12. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Barbarians The reading in Nicephorus is the same Nevertheless I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Abares For the Abares took the City Sirmium as Menander Protector attests in his Excerpta Legationum pag. 117. Which City having before been in the hands of the Gepida the Abares who had destroyed the Kingdom of the Gepidae asserted that that City with the rest of the riches of the Gepidae had passed into their power and dominion as the same Menander relates pag. 114 and 130. See Theophylactus Book 1. Chap. 3. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the open Court of the Pallace Nicephorus adds a word here in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the open Court of the Imperial Pallace Theophylactus makes mention of this place Book 1 Chap. 1 and relates that the Emperours were usually proclaimed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which place the Latine Translatour has exprest in a long circuit of words in this manner Tiberius namque in atriam palatii juxta domum in quâ multi ex herbis seu frondibus ad coenandum dormiendumve tori sive Lectisternia vestibulum illustre visendumque proscenium Huc inquam gestatus c. Whence it appears that he understood not what was meant by these words Likewise Nicephorus Callistus when he wrote out this place of Theophilactus omitted the latter words But my Sentiment is that by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilactus means that House which in Greek was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because in it there were nineteen Accubita or Stibadia whereon the Emperour with his Nobles lay down and banquetted at Christmas and on the more solemn Festival days as Theophanes and Anastasius Bibliothecarius do relate in the one and thirtieth year of Justinian and likewise Luitprandus in Book 6 Rerum per Europam Gestarum Chap. 3 where his words are these Est domus quae Decaennea accubita dicitur c. There is an House which is termed the Decaennea accubita It is so called for this reason because nineteen Tables are spread there in the Nativity of our Lord. Whereon the Emperour and likewise his Guests do banquet not in a sitting posture as on other days but by lying down Near this House was the Tribunal or Throne in which the Emperours and Empresses were crowned Nicephorus Constantinopolitanus pag 176 speaking of Isaurus Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Throne termed the Decaennea Accubita he Crowned his Son Constantine Emperour Anastasius relates the same as does likewise the Author Historiae Miscellae Book 21. The same Writer book 22 speaking of Constantinus Copronymus Anno 28 Imperii sui coronavit On the 28 th year of his own Empire the Emperour Crowned his Wife Eudoxia after he had been thrice married in the Tribunal of the nineteen Accubita Hence 't is that Codinus in his Origines Constantinopolitanae places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stepfimon near the House of the nineteen Accubita by which term The Stepsimon he means the throne whereon the Emperours were Crowned Now this House was in the Third Region of the City near the Hippodrome as Luitprandus attests Indeed the Old Description informs us that in that Region was the Great Cirque and the Semicircular or half-round Porticus which was called The Sigma and lastly the Tribunal of the Forum of Constantine And 't is very likely that of that Porticus was made the House of the nineteen Accubita for a Sigma is the same with a Stibadium or an Accubitum Moreover the Church of Saint Stephen is by Codinus placed near the Tribunal of the nineteen Accubita which Petrus Gyllius book 2 chap. 15 relates from an Old Authour to have been near the Sigma Further this House of the nineteen Accubita was also termed The Delphica or The Delphicum as Procopius attests book 1. of his Vandalicks pag. 116 and Victor Thunonensis in his Chronicon Vales. b I can't tell why Evagrius should say this was an old custome that the Emperours of Constantinople should be proclaimed in the Atrium of the Imperial Pallace For the old custome was that the Augusti should be proclaimed in the Seventh Milliarium or mile from the City in the presence of the Army in the Campus or field without the City And Valens was the first that had been stiled Emperour in that Suburb by his Brother Valentinian After whom the following Emperours of the East were proclaimed in the same place as I have long since observed in my Notes on Amm. Marcellinus's 26 th book pag. 115 116. The Emperour Zeno. also was Crowned in the Seventh Milliarium by his own Son Leo as Victor Thunonensis relates in his Chronicon Likewise Basiliscus was a little after stiled Emperour in the Campus as Theophanes informs us Now the Campus was in the Seventh Milliarium as Theophylactus attests book 8 chap. 12. But who was first saluted Augustus in the Atrium of the Imperial Pallace at Constantinople I have not yet plainly found Indeed Justinus Junior seems to have been proclaimed Emperour there as may be gathered from the first chapter of this book Vales. c Theophanes in his Chronicon attests that not Johannes Scholasticus but Eutychius was then Patriarch of Constantinople For Johannes Scholasticus died on the Tenth Indiction in the month August the day before the Calends of September And Eutychius was restored to his own See on the same year in the month October on the Eleventh Indiction as Theophanes attests On the year
mind with Sir Henry Savil who hath noted in his Copy that perhaps it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. declared that at the very time of her delivery c. And so the reading is in Nicephorus In the Tellerian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at her very delivery Vales. c See if you please what I have remarked concerning The Empusa at the eighth book of Sozomen's History chap. 6. Nicephorus who deservedly derides such Old-wives-fables as these affirms chap. 9. book 18. that in his age this Shee-devill was called Gillo Those termed Strigae by the Romans were like to these Empusae concerning these Strigae see Festus The old Glosses Strigae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laestrygon a Witch Concerning this Gillo or Gello which heretofore was believed to snatch away Children Leo Allatius has remarked much in his Letter to Paulus Zachias Vales. * Or He lived in the Empire but c. †Or Concerning a summary of c. * Or recounted a This place gave occasion of a mistake to Baronius who in his Ecclesiastick Annalls following Evagrius as his Authour attributes sixteen years and nine months Reign to Justinus Junior But the other Chronologers assign fewer years to Justinus For Johannes Biclariensis attributes but eleven years to him Cedrenus thirteen years and some few months The Authour of the Alexandrian Chronicle affirms that he Reigned twelve years and eight months Lastly Dionysius Petavius a most diligent Writer of Times gives Justinus thirteen years of Empire lacking one month Which years he begins from the year of Christ 565 on the month November in the fourteenth Indiction whereon he judges with Theophanes and Baronius that Justinian died To the opinion of which person I do most willingly subscribe Indeed that the first year of Justinus Junior was current with the fourteenth Indiction we are informed from the same Justinus's First Novel to Julianus Praefect of the City which has this Subscription Data 18. Kalendas Octobres Chalcedone Imp. D. N. Justino P. P. August Anno Primo Indictione quintâ decimâ Dated on the eighteenth of the Calends of October at Chalcedon Emperour our Lord Justinus Father of his Country Augustus on his first year in the fifteenth Indiction For the first year of Justinus's Empire began from the month November as 't is agreed amongst all writers It must therefore necessarily have then been the fourteenth Indiction in regard on the month September of the year following the fifteenth Indiction is reckoned For if Justinus had begun his Empire on the fifteenth Indiction as Victor Thunonensis Johannes Biclariensis and the Authour of the Alexandrian Chronicle have left it recorded and in the month November 't is certain the first Indiction would have begun in the month September of the year following Further of these twelve years and eleven months during which compleat space of time we affirm that Justinus Reigned he Reigned alone and without a Colleague eight years nine months and an half with Tiberius the Caesar he Reigned four years and almost one month Vales. b Tiberius Constantinus was made Caesar by Justinus in the eighth Indiction on the seventh-day of the month September as 't is recorded in the Alexandrian Chronicle But he began his Empire in the twelfth Indiction on the fifth day of the month October Hence there are four years and twenty eight days of Tiberius's Caesarean power But if we had rather follow Theophylactus who writes that Tiberius was made Caesar by Justinus on the seventh day of December on the sixth Feria there will be three years and almost ten months which is from the year of Christ 574 to the year 578. Further 't is to be observed that Tiberius Constantinus after the death of Justinus Junior reckoned the years of his own Empire from the beginning of his Caesarean power as we are informed by the Subscription of the same Tiberius's Sacra Pragmatica concerning the Confirmation of the Emperour Justinus's Constitutions which runs thus Data tertio Idûs Augusti c. Dated on the third of the Ides of August at Constantinople on the eighth year of the Emperour our Lord Tiberius Constantinus Augustus and on the third year after his own Consulate and on the first year of the most noble Flavius Tiberius Mauricius the most happy Caesar. Vales. * Or Preserved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Lastly by those c. For 't is referred to the foregoing words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translatours perceived not Vales. b Concerning Charax Pergamenus a Writer of Greek Histories see what Vossius has written in his book de Historicis Graecis Vales. * Or The Epirote †Or judiciously c This seems to be the same person who by Vopiscus in the Life of Aurelianus is termed Nicomachus he had written an History of those times as Vopiscus attests there This Nicostratus here was a different person from Nicostratus the Sophist who flourisht in the Empire of Marcus as Suidas affirms and also Georgius Scyncellus in his Chronicon Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In my Annotations on the Excerpta Legationum out of Dexippus I have long since remarked that at this place the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Scythick Wars For Dexippus wrote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Wars which the Romans waged against the Scythians as Photius attests in his Bibliotheca Vales. e Arrianus wrote the Parthica and Alanica in which books he related the Actions performed by the Romans against the Parthians and Alans Evagrius therefore means these books here Vales. f This is the Eustathius Syrus whose Testimony our Evagrius has made frequent use of in the foregoing books Concerning this Authour Suidas writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustathius Epiphaniensis wrote a Chronologicall Compendium of affairs from Aeneas till the Emperour Anastasius in Tomes At my perill write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two Volumes or Tomes I have Evagrius's authority here for this Emendation Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all possible expedition in order to the avoiding the ill sounding of the words Vales. h This Johannes was an Epiphaniensian For whereas Evagrius calls him his own Fellow-Citizen he must needs have been an Epiphaniensian in regard Epiphania a City of Syria was Evagrius's native place Wherefore Vossius is mistaken in his book de Histor. Graecis who thought that this Johannes was by birth an Antiochian Vales. †Or Benevolence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride or voluptuousness †Viz. Piety ‖ Shewed or brought * Viz. Imperial Dignity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus book 18. chap. 8. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowned which I don't approve of For 't was not the custom amongst the Ancients at least so far as I know that those who were invited
‖ Or Of the life of men b Theophylactus book 5. chap. 3. says Chosdroes was only termed Son by the Emperour Mauricius But Theophanes in hâ—â— Chronicon pag. 224 affirms in express words that Chosdroes was a Son adopted by the Emperour Mauricius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On this year the Emperour Mauricius having adopted Chosroes the Emperour of the Persians c. Vales. * To Mauricius a Theophylactus book 4. chap. 15 says that Sittas was burnt to death by the Command of Comentiolus the Magister Militiae Vales. * Or Was. * He was Grandfather to this Chosroes †Book 4. chap. 28 where see note a. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus Simocatta book 5 chap. 13 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in regard the Wretched Zadesprates came out of the Army which reading I like best Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disturb Vales. * Or House †Or Grandfather See book 4. chap. 28. note a. ‖ Or Pagan c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of Stater's 1 Stater Atticus its value in our Coyn was Fifteen Shillings 2 Stater Aureus Macâ—donicus its value in our money is Eighteen Shillings four pence 3 Stater Daricus which 't is probable is the money here meant it was valued at Fifteen Shillings our money See more in M r Brerewood de Ponderibus Pretiis veterum Nummorum chap. 8. pag. 22. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Theophylactus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within my self which reading I do rather approve of Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Theophylactus and Nicephorus 't is read in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also I found it written in the Tellerian Manuscript Vales. * Or Power †Or Pretious f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatours understood not this place as 't is apparent from their Version For they both render it in this manner Et unicum utrinque apertum So also Radâ—rus translated it who rendied Theophylactus into Latine save only that he has made it Hunnicum agreeable to the reading in the Greek Text of Theophylactus But Langus Nicephorus's Translatour has retained the Greek word thus Amphithyrum Hunnicum And by adding a Scholion has explained this term thus Judicio meo carceres sive cancâ—lli sunt In my judgement they are the Bars or Rails either surrounding the more Sacred Table of the Altar or keeping the people from it in each part whereof there is a door and a passage leading to it of Hunnick Work But by the favour of that Learned man he has not hit the signification of this word The Greeks termed Veyles or Curtains which hung before doors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Chrysostome in his 84 th Homily on St Matthew speaking concerning Zaâ—hâ—us who entertained our Lord at a Banquet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider when Christ was about to enter into his house how he adorned it for he ran not to his neighbours to borrow their Curtains and Chairs c. So in the Churches of the Christians there were Curtains before the doors as Epiphanius attests in an Epistle which Saint Jerome has done into Latine And that we may come nearer to the business at the very Altar there were Curtains where with the doors of the Altar or Choire were covered And when the Priest was about to celebrate the Eucharist those Curtains were wont to be drawn that the people might behold the Mysteries a far off This is atrested by S t Chrysostome in his third Homily on the Epistle to the Ephesians in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also here when the sacrifice is offered and Christ is sacrificed when you shall hear these words Let us all pray together when you see the Curtains drawn then think that heaven is opened from above c. Where you see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the Curtains which were placed at the doors of the Altar There is also mention of these Veyles or Curtaines in an old paper of the Donation of the Cornutianensian Church which was first published by Johannes Suarefius Et pro arae or a vela Tramoscrica Alba auroclava 2 vela blattea auroclava paragaudata 2 c and afterwards vela linea paragaudata perficâ clavaturâ collomelina prasina 2 vela Linea paragaudata perficâ clavaturâ leucorhodina duo And again afterwards Item ante Regias Basilicae vela linea plumata majora fissa numero tria Item vela linea pura tria ante consistorium velum lineum purum unum In pronao velum lineum purum unum intra Basilicam pro porticibus vela linea rosulata sex Et ante secretarium vel curricula vela linea rosulata pensilia habentia arcus 2. Which place I have transcribed entire for this reason that the studious Reader may understand how manifold the use of Curtains was heretofore in the Church and that we might know what was the Hunnick veyle or Curtain in this place of Evagrius For as this paper of Donation informs us that the Persian Curtains were heretofore highly valued so the Hunnick Curtains were also chiefly commended Further the Persian Curtains are mentioned by Aristophanes's Scholiaest ad Ranas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these Curtains were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were hung before doors as I have said Gulielmus Bibliothecarius in the life of Stephanus Sextus has this passage Conâ—ulit in eadem Basilica Apostolorum cortinam lineam unam velothyra sâ—rica tria in circuitu altaris Whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the same thing Vales. a In the Greek Text of Valesius's Edition at this place we found these words wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were highly prevalent in which places he set forth the Ecclesiastick Dogmata or Opinions which we have inserted from Robert Stephens's Edition Valesius has exprest them in his Latine Version and so have all the other Translatours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has explained this place incomparably well by inserting one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Langus renders it perhibetur sane primos dentes in columnae statione mutasse 't is indeed reported that he changed his first teeth in his Station on the Pillar In the excellent Florentine and Tellerian Manuscripts 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behaving himself like a child †Or Forgat his Nature ‖ Or Distracted into b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rules of Grammar require that we should write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes Vales. * Or One of those who
at chap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where see what we have remarked at note d. For Christophorson in no wise understood these words Vales. * Or Be perswaded by those things written by the Synod †Or Grace a This opinion of Constantine concerning the authority of the determinations of Synods is to be taken notice of There is another place like to this in a Letter of the same Constantine to the Bishops after the Council of Orleance Dico enim ut se veritas habet c. For I speak as the truth is The judgment or determination of the Bishops or Priests ought so to be esteemed as if the Lord himself sate and judged For they may not think any other thing or judge any other thing but what they are taught by the Instruction of Christ. Vales. b From this place it may plainly be gathered that this Letter of Constantine's was written to the Bishops who had not been present at the Synod Indeed the Letter is inscribed To the Churches But by the name of the Churches the Prelates are to be meant For The Church consists in the Prelates as Honorius says in the Appendix to the Theodosian Code Vales. c This is an Expression peculiar to the Christians who when they spoke to any one of their Brethren either by word of mouth or Letter were wont to say Your charity or Your Love Nothing occurs more frequently in the Epistles of the holy Fathers so that we need not heap together instances So Athanasius expresses himself in his Epistle concerning the Decrees of the Nicene Synod a passage whereof we have quoted a little before But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensation nor did he understand the meaning of this place Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your actions I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our as the reading is in Socrates Theodoret Gelasius and Nicephorus 'T is certain Constantine in his Letters is went to boast that the Divine Majesty by his Labour had destroyed the Tyrants who persecuted the Church and had freed the whole world from the superstitious worship of Damons Vales. * Or Actions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood not this place as 't is apparent from his Version For he renders it thus Edictum quod idem pondus habebat autoritatem cum hâc Epistolâ Imperator in singulas misit Provincias An Edict which had the same weight and authority with this Letter the Emperour sent into each Province But Eusebius mentions no Edict but only a Letter sent to the Bishops Christophorson thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified an Edict which was a great mistake For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but a Transcript of a Letter which Graecians do likewise term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we in the vulgar Idiome call it Copiam a Copy Eusebius says therefore that Constantine sent a Copy of this Letter into all the Provinces or which is the same thing that he sent this Letter written from the same Copy to all the Provinces Further the Reader is to be advertised that the Title of this chapter was put in a wrong place in regard it belongs to the conclusion of the foregoing Letter as any one may see This Title therefore must be placed above before these words Since therefore these things c. as 't is in the Fuketian Copy And there we have set it Vales. * Or Concerning Concord a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours understood not this expression For Portesius renders it thus ex composito verba fecit ad Episcopos Christophorson in this manner Scrmonem apud Episcopos de rebus ordine dispensandis instituit But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports no more than Valedixit he had farewell or took his leave of Menander or rather Alexander Rhetor in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 624 writes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Sophists termed an Oration wherein the Scholastici when the course of their studies was compleated departing from Athens and about to return into their own Country attested their grief in reference to their going away or when any one going from home resolved upon a journey to Athens The same Authour in his chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives us the method of such Orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that bids farwell pretends himself grieved on account of his departure Moreover throughout the whole chapter he every where uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for valedicere to bid farwell And he says that this sort of Oration was first invented by Homer in whom Ulysses bids farwell to the Phaeaces But Natalis Comes who translated Menander Rhetor into Latine renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctivam Orationem an adjunctive Speech and translates those words I have cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. adjungens c. adjoyning c. Than which nothing can be more foolish But with Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is valedicere to bid farwell Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Eusebius uses it in the end of this chapter and in the First Book chap. 21. where he speaks concerning the death of Constantius Chlorus There is an Oration of this sort extant made by Gregory Nazianzene in the convention of the 150 Bishops which Oration has this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in this Oration Gregorius bids sa well to the Constantinopolitane Church Suidas therefore is right in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to what the same Suidas adds that Origen was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he is much out for Origen was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius attests not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Raise or advance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be better were it made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some words seem to be wanting here Indeed these Books are imperfect in many places as we have already noted diverse times Now this place may not unfitly be made good thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which persons we must take the greatest care and ought to do all things in regard c. For these words are spoken concerning the Pagans of whom Constantine had made mention just before when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are ready to blaspheme the Divine Law Constantine says therefore to the Bishops that their chiefest care ought to be least by their dissentions the Pagans should be provoked to contemn and deride the Christian Religion For that it behoves us to take the greatest care imaginable of them and to do all things whereby they might be recalled to the true faith and salvation But that they might easily be saved and come to the knowledge of the truth if our matters might seem blessed and admirable to them Wherefore that every one
of them ought to be allured to our side by various ways and arts Then he makes use of an instance of Physitians who that they may restore health to the sick devise all things which they believe may be of advantage to them These words 't is certain the Translatours understood nor in whose Versions the Reader will find all things contrary To this place is to be referred a passage of Eusebius in chap. 58. of this book where he says that the Emperour Constantine gave a great quantity of Gold to the Churches for the maintenance of the poor in regard he was desirous that all men should be invited even this way also to embrace the doctrine of the saving faith according to the example of the Apostle who in his Epistle to the Philippians says these words whether in pretence or in truth Christ is Preached Further in the Fuketian and Savilian Copies and in Turnebus's Book this whole place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which questionless is the true reading This only I would have mended that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to partake of the doctrine of the salutary Faith in which sense 't is taken by S t Paul where he says that God would have all men to be saved and come to the knowledge of the Truth This verb is in this sense proper to the Christian Religion In which signification nevertheless the Philosophers of the latter age used it as I remember I have read in the Commentaries of Proclus on Timaeus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rather to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was made use of a little before and we have rendred it accordingly But the Fuketian Copy has opened to us the true reading wherein 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I suppose you are not ignorant that c. And so Turnebus had mended it at the margin of his Book from a Manuscript Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusual word instead whereof it ought as I think to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed The meaning of this passage is the same with that we have set in our Version For Constantine says that the Pagans are wont to be converted to our Religion on various accounts and occasions That some are drawn by the hope of food namely because of the Aims of the Christians Others by the hope of Patronage to wit on account of the authority of the Bishops who could do much with the Emperour and Grandees at Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patronage Protection or Favour as I have noted at Amm. Marcellinus which term John Chrysostome makes frequent use of In the excellent Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting and this whole place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some rejoyce as 't were on account of food others are wont to run under those who are possessed of or have procured Patronage Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and S r Henry Savil's have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of true discourses And in the same manner 't is mended in the margin of Turnebus's Book But the common reading exprest in our Version pleases me best by reason of those words which immediately follow to the end a tautology might be avoided A little after the Fuketian Copy and the Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Body not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the common Editions In the same Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which reason they ought to fit and conform themselves to all men not as 't is commonly Printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or A friend of truth is rare * Or Brave exploit viz. the union of the Church * Or In relation to Peace †Or Cherished †Or His own writing * Or Piously †Or Partly ‖ Or Multitudes a Indeed Eusebius did afterwards perform what he here promises and in a peculiar volume comprized all the Letters and Sanctions of the Emperour Constantine which bore a reference to the Catholick Faith This I am informed of from the Medicaean Copy wherein at the close of his Eccles. Hist. Constantine's Letter to the Palestinians is written out which Eusebius hath recorded in the foregoing book and after the foresaid Letter these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let these things therefore be here placed by me But come on now let us from another head or beginning gather together the Laws and all the Letters of our Pious and most mild Emperour written in defence of the true Religion Vales. ‖ Or Body a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word ought I think to be expunged as being superfluous unless it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account of its memorableness It may also be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a I supposed the word their was to be referred to the women which came early to the Sepulchre of our Lord. But Christophorson referred it to those stony and incredulous persons concerning whom Eusebius hath spoken a little before which I approve not of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from what place soever they could get it Vales. * Or Cover c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill in this manner tum detestabiles ibi victiâ—â—as super impuras aras immolarâ— also to offer detestable victims there upon impure Altars But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sufficiently shew that Eâ—sebius speaks not here concerning Victims or Beasts killed in Sacrifice but concerning Libations to wit Wine Milk and the like which the Heathens offered to their Gods Besides 't is wholly absurd that Victims should be killed upon the Altars For Sacrifices were killed by not upon the Altars This is a known Verse of Ovid Rode caper vitem Tamen hinc cùm stabis ad aras c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is imperfect of which sort very many occur in these Books of Eusebius It may as I think not unfitly be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the like manner as 't is impossible c. Indeed Eusebius's following words do most plainly confirm this our emendation But Christophorson has confounded all things here as 't is apparent from his Version Vales. †Or Own * Military Commanders †Or Matters * Or Daemons * Or Of
the Holy Sepulchre of the Holies †Or Instead of he means the heap of earth wherewith the Heathens had filled that place ‖ Or Evidence * Or Overwhelmed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must doubtless be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christophorson perceived not The meaning of the place is this that that restitution of the Lord's Sepulchre after so many ages did really confirm the Resurrection of our Lord. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Turnebus had likewise mended it at the margin of his Book from a Manuscript Copy In the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil had noted at the margin of his Book that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The saving Doctrine of the Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates Theodoret and Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think to be truer Vales. b Constantine here terms Licinius the publick Enemy after whose destruction he says the sacred Sepulchre of Our Lord which before had been concealed was brought to the light and sight of men Licinius was slain on the year of Christ 326 as 't is recorded in Idatius ' Fasti. And on that very year when Helena was come to Jerusalem the Sepulchre of Our Lord was found By the name of Publick Enemy the Devill might also be meant here were not this contradicted by the following words For the Devill was not then finally vanquished and overcome when the Sepulchre of the Lord was cleared from the filth and rubbish which covered it Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is slaughter is more appositely spoken of Licinius than concerning the Devill Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rend ed it accordingly Vales. * The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith authority or credit is wanting here which we have inserted from Socrates booke 1. chap. 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is to be mended from Socrates and Theodoret. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place must likewise be mended from Socrates Theodoret and Nicephorus in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deputy to the most Famous the Praefecti Praetorio There aâ—e indeed two Laws of Constantine extant in the Theodosian Code the one in the Title de Usuris the other in that de Haereticis written to this Dracilianus The former has this Inscription Imp. Constantinus Aug. ad Dracilianum agentem vices Praefectorum Praet It was published at Caesarea in Palestine on the fifteenth of the Calends of May in the Consulate of Paulinus and Julianus But the second is said to have been published on the Calends of September at Generastum Constantinus Augustus the seventh time and Constantius Caesar being Coss. That is on the year of Christ 326. On which year also Constantine wrote this Letter to Macarius Bishop of Jerusalem Further 't is to be noted that the Praefecti Praetorio are here termed Clarissimi most famous For they had not yet received the dignity of the Illustrissimate or the title of most Illustrious Moreover in other of Constantine's Laws the Praefecti Praetorio are stiled clarissimi as it occurs in these Books But as the Praefecti Praetorio had only the Title of Clarissimi in Constantine's age so the Vicarii Deputies of the Praetorian Praefecture were stiled only perfectissimi most perfect in the times of the same Constantine as a Letter to Probianus Proconsul of Africk informs us See Athanasius's Apologetick to Constantius pag. 794. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the form and delineation of the future work In which sense 't is taken also in the Letter of Himerius the Rationalis of Alexandria to the Praefect of Mareotis which Athanasius records in his Apologie pag. 803. For after he had said that Augustus and the Caesars had permitted Ischyras to build a Church in his own Village he commands the Praepositus of that Village forthwith to draw a Modell of the future Building and send it to his office See Socrat. book 1. chap. 9. note x. Vales. c This whole sentence is wanting here in the Greek Text of Eusebius It occurs in Socrates book 1. chap. 9 in Theodoret book 1. chap. 17 and in Robert Stephen's Edition also at the said places of Socrates and Theodoret but at this place 't is left out in Robert Stephens's Edition 'T is inserted here in Valesius's Version from whom and the forementioned authorities we have put it into our Translation * Or Inside of the Roof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Roofs of Churches were usually adorned two ways For they were either beautified with Lacunariae Embowed or Fretted-Roofs or else wrought with Mosaick-Work As to the Lacunaria this place of Constantine is an evidence Concerning the Mosaick-Work Procopius is to be consulted in his first book de Fabrick Justiniani where he describes the Church of Saint Sophia Now the Lacunaria were usually adorned two ways For either they were gilded or painted which Pausias was the first inventer of concerning whom Pliny book 35 chap. 11 writes thus Idem Lacunaria primus pingere instituit nec cameras ante eum taliter adornari mos fuit Isidorus book 19. of his Origines writes thus Laquearia sunt quae camcram subtegunt ornant quae Lacunaria dicuntur quòd Lacus quosdam quadratos vel rotundos ligno vel gypso vel coloribus habeant pictos cum signis intermicantibus Which place of Ifidorâ—â— Salmasius does without cause find fault with in his notes on Flavius Vopiscus pag. 393 where he denies that Lacunaria were ever put under Roofs But Pliny in express words affirms that very thing as also Constantine in this Letter The Old Authour of the Questions upon the Old and New Testament at Question 106 has these words Sicut enim ad ornamentum domus pertinet si camera ejus habeat auro distincta Laqucaria c. Vales. †Or Fretted ‖ Or Adorned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place I followed the punctation of Theodoret and Nicephorus who after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gilded with Gold set a point All the Translatours likewise before us did the same saying Musculus But if any one had rather place the point after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus what remains or the rest of the Building may be also guilded with Gold Then it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Besides Your Holiness as soon as may be shall inform as the reading is in the Fuketian Manuscript and in S r Henry Savil's â—opy Vales. * Or Word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius uses the same words in his Panegyrick concerning Constantine's Tricennalia towards the latter end of chap. 9. Nor has Christophorson translated it ill in both places thus Salutare Christi
Monumentum the Salutary Monument of Christ. Indeed above at chap. 28 Eusebius terms the Sepulchre of Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Martyrium or Monument of Our Saviour's Resurrection Moreover Cyril of Jerusalem in his fourteenth Catechesis writes that the place of Our Lord's Passion and Resurrection is termed The Martyrium Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Eusebius Socrates has written out at chap. 17. book 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Emperour's Mother erected in the place of the Sepulchre a most magnificent Church called it New-Jerusalem building it opposite to that Old deserted Jerusalem Which words of Socrates are to be observed with more of attention In the first place he attributes that to Helena which Eusebius says was done by Constantine Wherein he has followed the Authority of Rufinus who book 1. chap. 8. of his Eccles. History writes that this Church was built at Jerusalem by Helena Now although it be of small moment whether Helena at the charge of the Emperour Constantine or Constantine himself by the care and diligence of his Mother Helena be said to have built that Church yet 't is better to follow Eusebius's opinion in regard he was both present at the things themselves and also produces Constantine's Letter concerning the building of that Church 'T is to be remarked also that what Eusebius had worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at the Martyrium of Our Saviour that is thus expprest by Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the Sepulchre But what Eusebius had expressed in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New-Jerusalem was built that Socrates words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. erected a Church called it New-Jerusalem building it opposite c where any one may see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called it must be expunged For that Church was not termed New-Jerusalem as the Translatour thought and before him Nicephorus but it was called The Martyrium or The Basilica Constantiniana and Anastasis Eusebius therefore and Socrates do say only this that Constantine or Helena having erected that Church which was a great and stately Structure built the New-Jerusalem over against that old one which heretofore had been ruined by the Romans Which is most true For from that time the City Aelia its true and old name being by degrees abolished began to be called Jerusalem by the Christians whenas notwithstanding it really was not Jerusalem in regard it had been erected in another soil and was built by a Roman Emperour who then was the bitterest Enemy to the Jews with that design and intent that the Gentiles might inhabit it but that the Jews might be driven at the greatest distance from its entrance Further I doubt not but Eusebius alludes to that place which occurs in the Revelation chap. 21. vers 2 And I saw the Holy City New-Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her husband Vales. * Or Last †Or The Salutary Victory over death ‖ Or With rich and abundant Honours or Glories * Evangelized * Or Distinguished * Floor or Bottom a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to mean Marble or at least polisht stone like to Marble So in the following chapter Eusebius uses these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the same But Christophorson has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eximious Stone Portesius translates it excellent Stone not well as I think Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Atria Courts of Churches consisted usually of four Porticus's placed in form of a Quadrangle In the midst there was an open place such a one as we now a days see in the Cloysters of Monks Eusebius informs us hereof in the description of the Church at Tyre which occurs in the Tenth Book of his Eccles. History But in the Church at Jerusalem the Frame or Composure was different For there were only three Porticus's there placed at the three sides But in the fourth side which was directly opposite to the Sepulchre at the rising Sun instead of a Porticus there was the Church it self as Eusebius informs us in the following chapter Which seems to have been done for this reason that the Church it self might be enlightned with a larger light no Porticus on the outside giving any hindrance to the lights Vales. †Or Ran out * Or Of the Temple of the Church †Or Royal Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients adorned walls with cut Crusts of Marble of a different colour as I have noted at book 28. of Amm. Marcellinus pag. 363. Such Crusts of Marble as these they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gregor Nazianz. in Orat. 32 and in His Carmen Anacreonticum ad animum suum Vales. * Or At the Roofs themselves above †Finished or fitted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Hesychius and the Authour of the Etymologicon do inform us who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Tabellae tecta laqueata Tablets Embowed Roofs Eusebius uses the same word hereafter at chap. 49. Hence therefore it appears that the Roof of the Church was on the inside covered and adorned with a Lacunar or Embowed Roof according to Constantine's thoughts about it as he attests in his Letter to Macarius For on the outside it was covered with Lead to keep off showers Therefore the Roof must necessarily have been framed of Stone which might bear up the Lead laid upon it Vales. ‖ Or Continued junctures * Bright or clear a There were four Porticus's in the Jerusalem-Church to wit two at each side of the Church For that 's the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the following words do manifestly evince this For of these Porticus's Eusebius says some were in the front of the Church that is more outward but others more inward In the same manner there were four Porticus's in the Church of the Apostles which was in the City Rome as Prudentius attests in the Passion of the Apostles in these Verses Subdidit Parias fulvis laquearibus Columnas Distinguit illic quas quaternus orod The same Prudentius in the Passion of Hippolytus writes thus concerning the Church of Saint Hippolytus Ordo columnarum geminus laqucaria tecti Sustinâ—t auratis suppositus trabibus Adduntur graciles tecto breviore recessus Qui laterum scriem jugiter exsinuent The same Form may be seen in the greater Churches amongst us where four Orders of Pillars do make two Porticus's on both sides Further such Porticus's as these seem to be termed gemellares in the Itinerarium Hierosolymitanum Interius verò civitatis sunt piscinae gemellares quinque Porticus habentes In which place nevertheless 't is doubtfull whither the pools themselves or the Porticus's are to be termed gemellares And 't is better to understand the pools to be gemellares For there were two Pools as Jerome relates in
has prevailed that Area should be called Curtes Graecians likewise term Curtis wherein Hens are fed and Oxen stalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Apollonius informs us in book 3. Argonautic pag. 134 and his Greek Scholiast and Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Areae of Churches are mentioned in Law 4 Cod. Theod. de his qui ad Ecclesias confugiunt Ut inter templum quod parietum descripsimus cinctu Januas primas Ecclesiae quicquid fuerit interjacens five in cellulis five in domibus hortulis balneis areis atque porticibus confugas interioris templi Vice tueatur The Greek Constitution there related runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Areas This Law of Theodosius is related in book 7. Capitular Caroli M. Tit. 125 where nevertheless instead of areae atrium is made use of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Musculus seems to have read and then it must be rendred thus proceeding from hence to those passages which lie c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and Musculus render it right Atrium Indeed the Old Translatour of the Gospell whereever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs renders it Atrium Besides in the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded Atrium Victorinus Petabionensis on the Revelation of Saint John says Aula atrium dicitur vacua inter parietes area Aula is termed Atrium an empty Space between walls Yet Isidorus book 5. Origin distinguishes Aula from Atrium But I agree rather with Victorinus In the Itinerarie of Antoninus the Martyr there is mention of the Atrium of the Constantinian Church Further notice is to be taken that in the Contents of this Chapter Exhedrae is made use of instead of Aula Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words seem to be transposed here which I would rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place there were first the Atrium then the Porticus's on both sides For to those who went out of the Church first of all occurred the Aula then the Porticus's on the right and left hand of the Atrium and after that the Porch Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the greater Churches for the most part there were streets wherein was kept a Market of things vendible on the Festival of that Martyr to whom the Church was dedicated Which thing the Ancients therefore observed that the sight of the Porches might be fairer and that there should be nothing which might hinder their lights So at Rome before the Church of the Apostles there was a Street as Prudentius attests At Alexandria also there was a Church at the great Street as Athanasius informs us in his Epistle ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Scholion added to explain the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless you had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be rendred thus in the very midst of the broad Street being most c. Vales. * Or Sight f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things seen within as 't is mended at the margin of Turnebus's Copy Vales. * Sacred Presents or Gifts †Or Rich. ‖ Or Beauties a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ennobled or Honoured as the reading is in his Panegyrick concerning Constantine's Tricennalia chap. 9 where the same words are repeated Vales. * Or Mystick †Or Honours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy and in the Kings Sheets Vales. b Besides Eusebius's testimony there are many things which perswade us to think that Helena the Mother of Constantine was a woman of a singular prudence For whereas she had the Emperour Constantine always obedient to her even to the very last day of her life this very one thing is an argument of her singular prudence This also was an evidence of her great wisdome that she abused not the riches of her Son and the height of the dignity of Augusta to Luxury and Voluptuousness but with her own liberality succoured the Provinces Cities and private persons And whereas she entirely loved her own Grand-children the Sons of Constantine she took care of this above all that no one of Constantius's children brethren to Constantine should snatch the Empire from them Wherefore as long as she lived she always detained them Exiles as 't were sometimes at Toloùse in France as Ausonius writes otherwhiles at Corinth as Julianus relates in his Letter to the Corinthians A fragment of which Letter is extant in Libanius in His Oration pro Aristophane Corinthio pag. 217 where Libanius terms Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crafty mother-in-Law and attests that by her advice and Step-mother-hatred Constantius Father to Julian had been conveyed up and down this way and that way Vales. * In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonalty †See the Sept. vers of Psal. 132. v. 7. * Or Of the Birth †Or Of the Ascent ‖ Or God with us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has not rightly exprest the force of the Greek word who renders it in terris nasci to be born in the earth For Eusebius says more viz. that the Lord for our sake would be born in a Cave under-ground Saint Jerom's words in his Epitaph of Paula are these Bethlehem in Specum Salvatoris introiâ—ns entring into Bethlehem and into the Cave of our Saviour And a little after orare in Speluncâ in quâ virgo puerpâ—ra dominum infantem fudit to pray in the Cave wherein the Child-bed-Virgin brought forth the infant Lord. Whence by the by it appears that where-ever Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it ought to be rendred Specum or Speluncam a Cave For so the Latines term it not antrum a den as Christophorson renders it Vales. * Or Studies of Elegancy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I approve not of Christophorson's translation who renders it aulaea For aulaea befit a scene rather than agree with a Church I chose therefore to translate it Vela Curtains for there were Curtains in Churches And they were made use of both in the doors of Churches concerning which see Epiphanius in his Epistle to John Bishop of Jerusalem which Letter Saint Jerome has done into Latine and about the Altar also of which sort some are to be seen even at this time amongst us Further the Curtains which hung before doors were by Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs in Chosroes's Letter recorded in Theophilactus Simocatta Book 5 Chap. 14. c. See Evagr. Eccles. Histor. Book 6 Chap. 21 note f. Vales. †Or Exalted
very proper'y spoken in reference to that incontinency wherewith Eustathius was charged There is a Metaphor here taken from Ports which are wont to be cleansed as often as they are stopt up with sand mud or such like filth Now those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred adverbially and so the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which displeases me not May I so please God says Constantine as I Love you and the port of your Lenity after having cast out that filth you have brought in Concord with good Morals Indeed this meaning pleases me much better than the common reading For now the Antiochians were quiet and the Sedition was appeased at such time as Constantine wrote this Letter as 't is apparent from its beginning Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steering a celestial course to the Light it self I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prosperous Course For 't is a Metaphor taken from Navigation In Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie a happy Voyage by Sea and a Ship which Sails with a prosperous gale of Wind is by Graecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This whole Letter is in many places faulty but especially this clause does abound with mistakes For what is the meaning of these words I doubt not but it must be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convey on Boord c. Constantine does here make use of a continued Metaphor taken from Navigation and compares Christians to Merchants who make Voyages on account of Trade Saile on says he with a prosperous Course to the eternal Light having erected the Flag of the Cross in your Ships and carry on Boord your Vessel the incorruptible Goods For now whatever could have endammaged the Ship is Pumpt out Thus by making a small and in a manner no alteration the meaning does now appear elegant and plain Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written in on word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S r Henry Savil had mended it in his Copy In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The close of this Letter is in my judgment thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which reading I have followed in my Version Constantine terms the desire which the Antiochians had manifested towards Eusebius when they coveted him to be their Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inconsiderate desire The affection of the Antiochians towards Eustathius may also be meant at whose deposition they were vext and had raised a Sedition In the Fuk. Sav. and Turneb Copies this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the reading is plainer which we found in the Old Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a This Title was written by Eusebius himself as 't is apparent For He himself says concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Wherefore there was no need of any other Title Further hence it may be plainly gathered that these Books were written by Eusebius Bishop of Caesarea Which notwithstanding it may be proved by innumerable arguments and testimonies yet I wonder at James Gothofred who has been so bold as to deny it In the Fuketian Copy which has the Contents or Titles prefixt before every Chapter these words are wanting But in the Kings Sheets they are written at the margin Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baronius at the year of our Lord 324 Number 145 expounds these words thus Constantine says he terms the care of the Antiochian Church the Bishoprick of the whole Church because Antioch was the Metropolis of all the East But with the favour of that great person be it spoken there seems to be another sense of these words For whereas all Cities were desirous of having Eusebius their Bishop as Constantine attests a little after Eusebius was by the consent of all worthy of the Episcopate of the whole world Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and that of S r Henry Savil the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which hath c. A little before where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fuketian and Savilian Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an eminent degree of piety Vales. * Or Purity †Or Consultation a This Theodotus was Bishop of Laodicea in Syria Narcissus was Bishop of Neronades in Cilicia Aëtius was Bishop of Lyddâ— in Palestine all Favourers of the Arian Party Who when they were come to Antioch together with Eusebius Bishop of Nicomedia and Eusebius Caesariensis deposed Eustatbius as Theodoret relates Eccles. Hist. book 1. chap. 21. But Aëtius betook himself afterwards to the side of the Orthodox as Philostorgius attests book 3. chap. 12 and also Athanasius Now Alpheus Bishop of Apamea in Syria and lastly Theodorus Prelate of Sydon in Phoenice are named amongst the Bishops who subscribed to the Niceâ—e Synod Concerning Theodotus Athanasius speaks also in his book de Synodis Arimini Seleuciae Vales. b Concerning Acacius Comes of the East if I mistake not Constantine speaks above in his Letter to Macarius Bishop of Jerusalem chap. 53. But Strategius is he who by another name was called Musonianus concerning whom I have made several remarks in my Notes on the 15 th Book of Amm. Marcellinus pag. 99. He had been sent to Antioch by the Emperour Constantine to appease the tumult there as Eusebius has said above see chap. 59. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prudence of your desire I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of your prudence Further from these words which are ill understood by Christophorson it appears that the Bishops who had been convened at Antioch had by their Letter requested of Constantine that according to the desire of the Antiochian people and themselves Eusebius might be translated to the See of Antioch Therefore those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken out of the Letter of the Bishops convened at Antioch which they sent to the Emperour Constantine Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not displeased with the conjecture of Learned men who have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Indeed Eusebius's c. The place might likewise have been restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the former reading is confirmed by the authority of the Fuketian and Savilian Copies Only the postpositive Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expunged which occurs not in the Fuketian Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and S r Henry Savils Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it hapned that there have come to me Euphronius which reading Christophorson has followed But the common reading is far better 〈◊〉
S r Henry Savil read Vales. * Or Substance †Or Has its being * Or Remits the Cause of the Constitution of all things to Him * Or Word g He means Plato himself whose excellent Wit all the Ancients yea the Christians also were admirers of Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place in Plato which Constantine means occurs in his Timaeus pag. 28. Vales. * Plato i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before these words after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Geneva-Edition these words are inserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which assertion c Christophorson Scaliger Bongarsius and Gruter put in these words as 't is remark't at the margin of that Edition I likewise found the same emendation in Morâ—us's Book in Turnebus's S r Henry Savil's and in the Fuketian Copy in which Copies also 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have rendred it Navis fractae reliquias the Remains of a Shipwrack's Vessel that is The Tackle or Furniture of the Ship For after a Shipwrack these provisions and utensils of the Vessel are tossed up and down in the Sea But Christophorson renders it Merces the Wares or Goods of the Merchant a rendition that can in no wise be agreeable here For when a Vessel is lost at Sea most commonly the Goods sink to the bottome Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only as the Learned man at the margin of Moraeus's Book had conjectured it should be And thus Christophorson read nor is it otherwise written in the Fuketian Copy Vales. * That is The more sublime and hidden Doctrines and parts of the Christian faith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it ill Praeconiis celebrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here imports nothing else but the Fables wherewith the Poets filled the world So a little lower speaking of the same Poets he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They divulge the Fates of the same God 's also and so in the eleven â—h chapter where he inveighs against Blasphemy or Impiety Vales. †Or Laws †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when aâ—â—eâ— by a sanatick fury d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I suppose be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have followed in my Version Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be conscious to himself which I admire the Learned did not think of Further from the beginning of this period that is from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eleventh chapter begins both in the Sheets and in the Fuketian Copy And in this Manuscript wherein the Contents are prefixt before each Chapter this is the Inscription of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning Our Lord's coming in the flesh what it was and for what reasons it has hapned And concerning those who knew not this Mystery c. But in the Kings Sheets and in Robert Stephens's Edition which Christophorson has followed this chapter is divided into two and concerning those who knew c is the title of a new chapter Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may attain which I wonder neither Christophorson nor Scaliger nor others perceived who have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is not Greek to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is against those poysoned dâ—râ—s Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a preposition which Scaliger Bongarsius Curterius and others saw not So Constantine expresses himself in the fifteenth Chapter near the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuketian Copy and that of Turnebus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not admire that Scaliger Bongarsius and the rest out of whose Copies the emendations are taken and set at the margin of the Geneva-Edition should not have seen the true emendation of this place which nevertheless is very obvious and easie For the words being parted which had grown together into one it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge is understood which word was made use of a little before But Christophorson renders this place thus Haec igitur commodè ad eum sermonem qui à me institutus est delegi Whence it appears that either he has followed that emendation which occurs in the Books of Scaliger Bongarsius and Gruter which amendment I also found in Moraeus's Book or else that Scaliger and the rest having followed Christophorson's Version mended it in this manner which latter I think truer But that amendment can't be born with For it departs too far from the footsteps of the vulgar reading if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuketian and Savil. Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man had at the margin mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think this whole place is to be read in one breath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But be Thou c. Which amendment the Kings Copy does confirm wherein a point is set before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From those words therefore the twelfth chapter is to be begun although in the Kings Copy and in Robert Stephens's Edition a new chapter is begun from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Manuscript does plainly confirm our conjecture wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read In the same Sheets a new chapter is begun from those words which follow presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some inconsiderate c. But there is no need of beginning a new chapter here in regard one is begun a little before at If therefore there be c both in the Sheets and in the Fuketian Copy Vales. * Or Names and things beautified with a certain delectableness f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is not in the least strange as 't is written in the most excellent Fuketian Copy whereto agree S r Henry Savil's and Christophorson's Copy Vales. * Or Learnt neither c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two last words are added from Gruter's Book which do likewise occur written at
confuted and represt it in regard it had been long before vanquished by God Himself But I have taken away the distinction and rendred it thus rebus ipsis convincens jam pridem à Deo fuisse superatum He does really c. The Reader may make choice of which rendition he pleases For there is but little difference How Constantine actually demonstrated that the Daemons were vanquished Eusebius does presently declare when he says that their Temples were râ—â—â—ed by Constantine and bestowed on the Christians Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Namely the Daemons whose Temples Constantine destroyed and melted down their Images CHAP. VIII a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men from the Fuketian Copy and from his Third Book concerning the Life of Constantine Chap. 54 where this passage occurs word for word Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully discovered and thus it is to be mended in the Third Book of his Life of Constantine Chap. 54 where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally destroyed In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or tried it in the furnace and in the fire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged the Fuketian Copy acknowledges not that word Vales. * Or Set upon the other Images made of Brass †Walk't up and down in or was conversant in ‖ Or Copulations of women d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can't approve of the Translatour's Version who has rendred this place thus Ad bunc modum igitur Imperator tum spectra illa improbitatis nequitiae quae hominum animi oâ—caecaâ—i fuerant palam sub omnium oculis subjecit In this manner therefore the Emperour both exposed to publick view those Spectres of improbity and wickedness wherewith the minds of men had been blinded c. But I had rather render it thus Cùm flagitiorum larvas quae in Daemonis illius populorum seductoris temple visebantur detraxisset c. When therefore the Emperour had in this manner pull'd off c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Accentuation is to be restored are the integumenta vitiorum the masks of vices wherewith the Heathens covered their own uncleanness So above Eusebius speaking of the Images of the Daemons says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Then they divested those Gods of their outward dress and exposed their inward deformity which lay concealed under a painted shape to the eyes of all men Farther this place is thus to be mended from the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus therefore in a moment Presently I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best Educatrix or Breeder of Youth without the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Eusebius alludes to that Verse of Heâ—iod in his Opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. CHAP. IX a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Daemons or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Heathens for both may be meant write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were elaborately founded or exquisitely prepared In the Fuketian Copy the beginning of this chapter and the close of the foregoing one iâ— omitted by the carelessness of the Transcriber Vales. * Or Crown'd b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This expression seems to me uncouth For it can't well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I would more willingly reade this whole place in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations also and people c. Vales. †Worn out c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not foresee or foreknow Vales. * Foreknow †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred of a certain new-born child * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a term which occurs in sacred Scripture see 1 Kings chap. 12 and 13. The Images of Dâ—mons were so termed because they were commonly worshipped in high places Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut which Christophorson perceived not Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as this place there was a Chasme in the Fuketian Copy which Manuscript gives us this reading of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am of opinion that the first word is to be blotted out Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in his Life of Constantine Book 2. Chap. 16 where this passage occurs A little after write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in his Life of Constantine and in the Fuketian Copy Vales. * Or Hang their hopes on c. †See his Life of Constantine Book 4. Chap. 20. ‖ Or Transmit the eyes to the c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He terms the Lord's day the first not only because 't is the first day of the week but also in regard it was the first day of the world Whence it may deservedly be termed the Birth-day of the world Farther the Lord's Day is not only termed the first day but the eighth also S t Austin's words Book 1. Concerning the Lord's Sermon on thâ— Mount Chap. 11. are these Haecoctava Sententia quae ad Caput redit c This eighth Sentence which returns to the Head and declareâ— the perfect man is perhaps signified by Circumcision also on the eighth day in the Old Testament and by the Resurrection of the Lord after the Sabbath which as 't is she eighth so 't is also the first day Before S t Austin Hilarius had said the same in his Prologue to his Comments on the Psalms where discoursing concerning the seventh Number his words are these Quem tamen ogdoas quia dies eadem prima quae octava c which nevertheless the number eight because the first day is the same with the eighth being added in the last Sabbath according to the Evangelick fulness doth compleat See also his following words in that Prologue Moreover Theophilus Bishop of Alexandria in his discourse when the day of the Theophania had fal'n on a Sunday speaks concerning the Lord's day in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Both Custome and also duty doth require us to honour every Sunday and to observe that day as a Festival in regard thereon our Lord Jesus Christ procured for uâ— a Resurrection from the dead Wherefore in the sacred Scriptures this day is both termed The first as being the beginning of life to us and also The eighth in regard it surpasses the Sabbath of the Jews These words of Theophilus are cited in
the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
this is a strange kind of an expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at first blush it may seem to be an Enallage instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which City the Surname of Antiochus does grace Yet if any one shall inspect the matter more narrowly he will confess that this was spoken by Eusebius with a designe to greaten the thing For such was the largness of the City Antioch that it might seem rather to adorn its own Builder Antiochus than to be adorned by his name Vales. * Or Divine o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is at the very place of Our Lord's Sepulchre For so Eusebius is wont to call the Sepulchre of Our Lord as 't is apparent from his Life of Constant. Book 3. Chap. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie a place where the Reliques of Martyrs are deposited The Latines have in like mauner termed it Confessionem Confession which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Latine call'd Confessor Thus in Anastasius we reade the Confession of Saint Peter Below at Chap. 11 Eusebius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †See Life of Constant. Book 3. Chap. 43. note c. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Farther in the third Book of his Life of Constant. Chap. 41 He makes mention but of two Caves whereas here he reckons up three His discourse there was concerning Helena who built Churches at Bethlehem and on the mount of Olives But here he treats concerning Constantine who erected a most magnificent Church in the place of Our Lord's Sepulchre to whom also Eusebius with good reason ascribes those Churches built by Helena in regard they had been raised by the Emperour's cost Vales. ‖ Or The salutary Victories of his whole Agony q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signe Which the Translatour having not perceived made a notorious mistake The Fuketian Copy confirms our Emendation A little after with the Translatour I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c and the time of his Reigne unless you would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c as we have rendred it which to me seems righter For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so elegant an expression Vales. * Or Long r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own After the mention of Constantine's Children Eusebius has not superfluously added his Stock or Kindred also on account namely of Dalmatius and Hanniballianus who were related to Constantine being the Sons of his Brother Vales. CHAP. X. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour renders it iis qui se sacrarum literarum professioni consecraverint which Version I don't approve of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the persons initiated who were partakers of the Mysteries But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they who initiate other and deliver the Mysteries to them Vales. * Or Was. * Or The Creation visible c. †Or Amongst all persons b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly He means the Pagan Sophistae who in such like Decennalian Festivities as these spoke Panegyricks to the Emperours Such a one was Nazarius's Panegyrick spoken to Constantine in his third Quinquennalia or on the fifteenth year of his Empire and in the Quinquennalia of the Caesars Such also was Themistius's Oration in Valens's Quinquennalia Moreover Claudius Mamertinus had prepared an Oration in the Quinquennalia of Maximianus Hirculius as he himself attests In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * See Chap. 11. note a. †Or Concordant Songs c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a most corrupt place which nevertheless I have as I think with ease amended I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sublimis supra gubernaculum Sedens Sits on high above the Rudder But the Translatour dream't I know not what concerning Aevum Presently write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy for so Eusebius expresses himself hereafter Vales. CHAP. XI a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Rhetoricians termed Orations concerning the praises of Emperours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines are wont to call Panegyricas Panegyricks The method of these Orations is delivered by Alexander Rhetor in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1 the Title of which Chapter ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Book is extant amongst the Greek Rhetoricians published by Aldus pag 613 but which is ill done 't is confounded with Menander Rhetor's Book which treats concerning the same Subject Farther in the foresaid Chapter of Alexander there is cited an Oration of the most fam'd Sophist Gallinicus with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written if I mistake not in praise of the Emperour Philip. Which I guess at from hence because Philip was an Arabian as well as Callinicus and was of mean birth which are the Qualifications of that Emperour to whom Callinicus spoke this Oration as Alexander attests The time suits very well also For Callinicus lived in the Reign of Gallienus as Suidas does witness There is also extant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Libanius's written by him in honour of Constantius and Constans when he was at Nicomedid Eusebius therefore alludes to these Orations and terms this Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the foregoing Chapter he has made use of this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in allusion to the same thing which the Translatour understood not Moreover this is to be remark't namely that this Oration is by Eusebius termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Imperial Book For 't is indeed liker a Book than an Oration because by its too great length it exceeds the measure of an Oration Wherefore I can't perswade my self that it was recited by Eusebius Vales. * Or The Mysteries of Secret Discourses b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by your Virtue and so the Translatour read Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It ought I think to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Salutary Martyrium as Eusebius has exprest himself in the ninth Chapter where see what we have observed at note o. It might also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Salutary Monument For so it will be an elegant allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monument of an immortal Memory And so Eusebius words it in the foresaid Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Monument which deserves an eternal Memory Nevertheless I have observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Eusebius simply and absolutely taken to signifie the Salutary Signe of the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Divine Virtue of the Salutary Signe
as it occurs in the very close of the ninth Chapter where nevertheless the Fuketian Copy words it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain a reason which is not equally apparent and manifest to all persons Which Emendation is confirmed by the words of Eusebius that follow presently All persons says he are not acquainted with the reasons of those Works which You have with great magnificence built near the Sepulchre of Our Lord. For the Christians do indeed know them and on that account do greatly admire You. But the Heathens deride such works as those The reading therefore in the Fuketian Copy is ill thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Deified e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means Christ as the Translatour has well noted at the margin These words are spoken by Eusebius with an intent to personate the Heathens who when the Christians objected to them the Adulteries quarrells slaughters death and also Sepulchres of their Gods and Hero's answered in this manner If our Gods are to be rejected and despised on account of such humane Calamities as these Your God is in like manner to be rejected also whom you confess to have been condemned to have been dead and buried Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this seems to me more elegant But the ordinary reading has the same sense but 't is not so expressive nor so elegant Nevertheless he expresses himself so hereafter in this chapter A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools and places of Instruction not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines Vales. * Matth. 11. 28. †Matth. 9. 13. ‖ Matth. 9. 12. * Or The Martyrium of salutary immortality g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after as the words are plac't in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Translatour seems to have read who renders it thus Rerum pie religiosè abâ— te gestarum rationes Gausasque hoc praesenti sermone explicare constitui But he has rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill which does here signifie Fabricks or Edifices which by the Latines are termed Opera Works For here Eusebius does manifestly treat concerning that Church which Constantine had built at Jerusalem in a most magnificent and admirable manner Further this passage does plainly confirm Our Emendation at note d. in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cloathed Himself with the humane Nature which word is ill placed in the foregoing line This Emendation is confirmed by the Fuketian Copy Vales. * Changed or transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour renders it Nisi Verbo Dei in Lucem editae fuissent unless they had been brought to light by the Word of God But this rendition is not expressive enough of the propriety of the Greek Term. Wherefore I would rather render it Nisi Verbo Dei adstitissent unless they had stood by the Word of God For 't is a Metaphor taken from Servants who when their Lord calls are at hand presently Therefore this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a fit word to be used concerning the Creation of the World For the Lord said Let there be made and they were made Farther I have mended this place from the Fuketian Copy For whereas the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have corrected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Contemning or neglecting * Archâ—-Roofs †Places for Exercise or Schools ‖ A long Garment worn by Philosophers k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also 't is in the Fuketian Copy instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He terms the Son's power a middle power between God the Father and things created not that the Virtue and power of the Son is different from the Virtue and power of the Father For Eusebius does plainly call it here the Divine power of the Son But He gives it the name of Middle because the Father does nothing by Himself but all things by the Son Therefore ancient Divines attributed the Monarchy to the Father but the Administration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son as Tertullian informs us in his Book against Praxeâ—â— See the Twelfth Chapter where he does again term the Son the Middle and a certain Bond as 't were whereby things Created are coupled with the unbegotten Father And least any one should think that Eusebius deserves to be reproved here Alexander Bishop of Alexandria in his Epistle to Alexander Bishop of Constantinople expresses himself in the very same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eusebius Book 1. against Sabellius declares the same thing at large Non quia non sufficiebat Pater ideo genuit Filium c. Not because the Father was not sufficient therefore He begat the Son but because those things which were made were not sufficient to bear the power of Him unborn Therefore He speaks by a Mediatour Why Because we could not approach Him unborn Nevertheless Athanasius refutes these assertions incomparably well in his third Oration against the Arians pag. 397. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred it accordingly Vales. * Or descended and mixt Himself with this c. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You will render this passage very clear and perspicuous if you add a particle in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if there be c. The meaning is For whether the Elements have their proper substance or whether there be one and the same matter in them all c. Vales. †Or The running together into one of c. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter reading we have followed Vales. †Or Manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade it in one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Eusebius makes use of the same word above Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather point it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having made them both and have rendred it accordingly Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void of reason I would rather say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have followed in my Version Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two last words must be expunged which crept in hither from the upper line It might also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generations and corruptions Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which
Socrates does attest But in regard this Book together with very many others is lost by the carelesness of Antiquity we by gathering together from this place and t'other the Testimonies of Ancient Writers who have spoken concerning Eusebius to the utmost of our ability will endeavour to repair that Loss Eusebius therefore was born in Palestine about the Close as 't is likely of Gallienus ' s Reign That he was a Native of Palestine is hence prov'd because by the Ancients he is commonly call'd a Palestinian So 't is certain Basilius Theodoret and others do term him And although he might have been thus Sur-nam'd from his being Bishop of the City Caesarea yet it seems to me truer that he drew that Sur-name from his Country Indeed he himself does attest in his First Book concerning the Life of Constantine that during his being a youth he was educated and conversant in Palestine and that Constantine was first seen by him there whilst he made a journey thorow Palestine in the Court of Diocletianus Augustus Besides in the Second Book of the same work where he records a Law of Constantine's which he wrote to the Palestinians in favour of the Christians he does plainly shew himself to have been a Palestinian For after he has recited the Contents of that Law transmitted to the Palestinians he adds these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These were the Constitutions contained in the Emperour's first Edict sent to Us. But whereas I have plac'd his Birth upon the Latter end of Gallienus ' s Reign of this thing I have Eusebius himself for my Authour For speaking in his Books of Ecclesiastick History concerning Dionysius Bishop of the Alexandrians he does attest that He had lived in his own age as may be seen in Book 3 Chap. 28. Wherefore in regard 't is manifest that Dionysius Alexandrinus departed this life on the twelfth year of Gallienus ' s Empire Eusebius must of necessity have been born then if his age fell on those times wherein Dionysius lived The same may likewise be gathered from the Fifth Book of his Ecclesiastick History about the end of it where speaking concerning Artemon's Heresie he writes that Paul of Samosata had revived that Heresie in his age Lastly relating in his Seventh Book those things which hapned during the Reign of Gallienus before he begins his Discourse concerning the Errour and Condemnation of Paul of Samosata he has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now after an historical relation of these things we will deliver to the knowledge of posterity an account of our own age Whom he had for his Parents is unknown to us excepting that Nicephorus Callistus following I know not what Authours does tell us that he was begotten of the Sister of Pamphilus the Martyr But in Arius's Letter to Eusebius Bishop of Nicomedia he is termed the Brother of Eusebius Nicomediensis And although by reason of his friendship he might be called the Brother yet it seems truer to me that he was either the near Kinsman or Cousin-germane of Eusebius Nicomediensis especially in regard Arius although many other persons are there mentioned yet terms onely Eusebius of Caesarea Brother to him of Nicomedia Besides Eusebius of Nicomedia was a Native of Syria For he was at first Bishop of Berytus Nor was it the usage then that strangers and persons unknown should be preferred to govern Churches What Masters he had in secular Learning is in like manner unknown to us But in sacred Literature he had Dorotheus the Eunuch a Presbyter of the Antiochian Church for his Master of whom also he makes an honourable mention in his Seventh Book Although Eusebius at that place says onely that he had heard Dorotheus whilst he expounded the Holy Scriptures in the Church not unfitly Nevertheless if any one has a mind with Trithemius to conclude from those words of Eusebius that Eusebius was Dorotheus ' s disciple truly I shall not very much oppose him Theotecnus being at that time dead the Bishoprick of the Church of Caesarea was administred by Agapius a person of eminent piety and large bounty towards the poor By him Eusebius was admitted into the Clergy and entred into the strictest and most intimate friendship with Pamphilus who at that time was eminent amongst the Presbyters of the Church of Caesarea Pamphilus was by Nation a Phoenician born at Berytus Scholar to Pierius a Presbyter of the Alexandrian Church as Photius relates Who in regard he was inflamed with a singular Love of sacred Learning and with the greatest diligence imaginable made a Collection of all the Books of Ecclesiastick Writers and especially of Origen's founded a most famous School and Library at Caesarea Of which School Eusebius seems to have been the first Master Indeed Eusebius in his Book concerning the Martyrs of Palestine writes in express words that Apphianus who compleated his Martyrdom on the third year of the Persecution had been instructed in the Sacred Scriptures by him in the City Caesarea From that time Eusebius always lived with Pamphilus in the closâ—st intimacy and continued his inseparable companion till his death so dear to him that from his friendship he got the surname of Pamphilus Nor did Eusebius love him whilst he liv'd but had a singular affection for him when dead also in so much that after Pamphilus ' s death he always made a most honourable and likewise a most loving mention of him This is attested by those Three Books which he wrote concerning the Life of Pamphilus the Martyr which Books S t Jerome terms most elegant ones The same is likewise gathered from many passages which occur in his Ecclesiastick History and in his Book concerning the Martyrs of Palestine Lastly in his Second Book against Sabellius which was written by Eusebius after the Nicene Council he frequently commends Pamphilus the Martyr although he suppresses his name For even in the very beginning of his Discourse he says thus Puto adhuc aures obstrepi meas à memoria beati illius viri c. I think my Ears are as yet struck by the memory of that Blessed man who frequently made use of that devout word For even your ears do as yet retain the sound of that word For I think I hear him saying The onely-begotten Son of God For this Religious word was always uttered by his mouth For it was the remembrance of the Onely-Begotten to the Glory of the unborn Father Now we have heard the Apostle commanding that Presbyters ought to be honoured with a double honour those especially who labour in the Word and Doctrine And at pag. 29 he speaks of him again in this manner Haec non nos extollunt c. These things do not puff us up remembring that Blessed man Now I wish I could so speak as together with you I did always hear from him But these words which are now said seem to have been pleasing to him For 't
rightly composed and made up but were framed by fraud and an illegall Artifice of Cyrillus's I would willingly say thus much Why since Theodosius was his favourer was he banished and without obtaining the least commiseration condemned to so many Exiles and concluded his life after such a manner as this Or why if the sentence pronounced against him by Cyrillus and the other Prelates about him were not divine both of them being now numbred amongst those departed and dead at which time as it has been said by one of the Heathen Sages that which appears not any more in sight or that which survives not any longer is honoured with a Benevolence that hath no enemy has he himself been condemned as a Blasphemer and an enemy of God but Cyrillus is praised and extolled by all persons as having been a loud and eminent Preacher and a great defender of Orthodox Sentiments But least we should be accused for writing what is false Come on let us bring forth Nestorius himself into the midst giving a relation concerning these very things Recite to me therefore O Nestorius some passages in the express words of your own Letter which you wrote to the Governour of Thebaïs Because of some controversies lately agitated at Ephesus concerning the most Holy Religion by an Imperiall Order we inhabit Oäsis otherwise called â—bis And after the interposition of some words he adds But after the foresaid Oäsis was totally destroyed by a Barbarick Captivity and by fire and sword and we were dismissed by the Barbarians who on a suddain how I know not were moved with a compassion towards us and after they had terrified us with menacing declarations that we should immediately go out of that Country in regard the Mazices would suddenly take possession of it after them we are come to Thebaïs together with the remainder of the Captives whom the Barbarians out of commiseration brought to us for what intent I know not Moreover they have been every one permitted to go whither they desired but we by coming publickly to Panopolis do exhibite our selves For we were afraid least any one by taking an occasion from our Captivity should either frame an accusation of flight against us or else form a forged invention of some other fault For malice is productive of all manner of calumnies Wherefore We beseech Your Magnificence to take care according to that provision the Laws have made of our Captivity and not to deliver a Captive who is subject to mischief to the evil arts of men least all Generations should from hence forth cry out that 't is better to be the Barbarians Captive than to fly for refuge to the Roman Empire Then having added an Oath he made his request to the Governour thus that You would please to give the Emperour an account of our Remove from Oäsis hither which hapned from our being dismissed by the Barbarians that so whatever determination shall be well pleasing to God may now at length be made concerning us Also out of the same Nestorius's second Letter to the said Governour Whether You will account this present Letter from Us to Your Magnificence as written from a friend or as an admonition from a Father to a Son hear I beseech you with patience the Narration contained therein concerning many matters written from us wherein We have been as brief as possibly could be Oäsis otherwise termed Ibis having been severall ways ruin'd of late by an incursion made into it by a multitude of the Nomades And after some words These things having happned thus by what impulse or on what occasion Your Magnificence was moved thereto I know not we have been sent by Barbarian Souldiers from Panopolis to Elephantina a Town situate in the Borders of the Province Thebaïs towards which we have been drag'd by the forementioned military assistance And when we had been tired by our travelling more than half that journey we again met with an Order of Your Magnanimity by word of mouth whereby we were commanded to return to Panopolis Having therefore been wearied with the miseries of this so long a journey our Body being infirm and aged and our hand and side tired we came again to Panopolis in a manner breathing forth our Soul And whilest we were as yet cruciated with the calamities and mischiefs of our pains another Order written by Your Magnanimity came in great hast whereby we were conveyed again from Panopolis to a place adjoyning thereto When we supposed that we should stop here and were in expectation of the most Victorious Emperours determination concerning us on a sudden another Decree was again drawn up against us without any commiseration in order to another to wit a fourth Banishment And after some few words he continues But I beseech you bee what has been done be sufficient and may it be enough to have Decreed so many banishments against one Body and after the relations which have been sent to their Imperial Majesties by Your Magnificence permit I humbly beseech you that an accurate account of our condition may be made known to ouâ— most Victorious Emperours even by us also by whom that ought to be done These are our Advices as to a Son from a Father But if you be angry now as you have been heretofore do what you think good since no reason is powerfull enough to sway your mind After this manner Nestorius in his Letters strikes and leaps with his fists and feeâ— and reviles the Emperours and Magistracy having not been made prudent by the miseries he suffered But I have read a certain writer declaring his Latter end after this manner to wit That his tongue having been eaten out with worms he departed to greater and immortâ—ll punishments which are to be inflicted on him CHAP. VIII How after Nestorius Maximianus and after him Proclus then Flavianus were made Bishops of Constagtinople AFter that destructive Pest Nestorius Maximianus succeeded in the Episcopate of the famous City Constantinople under whom the Church of God enjoyed all imaginable peace and tranquillity When he was taken from amongst men Proclus enters upon the Government of that See who had heretofore been ordained Bishop of Cyzicum And after he was gone the common way of mankind Flavianus succeeded in that Chair CHAP. IX Concerning the unfortunate Eutyches and how he was deposed by Flavianus Bishop of Constantinople and concerning the second to wit that theevish Synod at Ephesus IN his times the controversie about the impious Eutyches was started a particular Synod having been convened at Constantinople to which Synod Eusebius Bishop of Dorylaeum who was the first person that had heretofore refuted Nestorius's Blasphemy being untill then but a Rhetorician presented Libells Therefore when Eutyches after he had been summoned to the Synod came not and at his appearing afterwards had been convicted of having said these words I confess that our
Lord had two natures before the union but after the union I confess but one nature he asserted also that the Body of our Lord was not of the same substance with our bodies After this I say he is deposed But when he had presented a supplicatory Libell to Theodosius pretending that the Acts of those convened in that Synod had been falsified by Flavianus in the first place a Synod of the Bishops that were neer neighbours to Constantinople was assembled In which some of the Magistrates also being present therein Flavianus is judged And when this Synod had confirmed the Acts as being true a second Synod is convened at Ephesus CHAP. X. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus AT this Synod Dioscorus successour to Cyrillus in the See of Alexandria was appointed to preside which thing was effected by the Artifice of Chrysaphius a person of great interest in the Imperiall Pallace at that time out of his hatred to Flavianus There met at this Synod at Ephesus Juvenalis Bishop of Jerusalem who had been at the former Ephesine Synod together with many other Priests whom he had about him Together with these met Domnus Johannes's successour in the Antiochian See also Bishop Julius who filled the place of Leo Bishop of the Seniour Rome Flavianus likewise was present with them together with the Bishops about him Theodosius having given an Order to Elpidius in these express words Let those Prelates who before have been the Judges of Eutyches the most Religious Archimandrite be present and silent but let them in no wise take the place of Judges but expect the common Sentence of all the most Holy Fathers in regard those things which have been judged by them are now under scrutiny In this Synod Eutyches is restored his Sentence of Deposition being revok't by Dioscorus and those about him as the Contents of the Acts thereof do shew And Flavianus and Eusebius Bishop of Dorylaeum are condemned and deposed At the same Synod Ibas Bishop of the Edesseni is excommunicated and Daniel Bishop of Carrae is deposed as is also Irenaeus of Tyre and Aquilinus of Byblus Moreover some things were transacted there on the account of Sophronius Bishop of Constantina Theodoret Bishop of Cyrus was deposed also by them as was likewise Domnus Bishop of Antioch What became of which Prelate afterwards I cannot find When these things had been transacted in this manner the second Synod at Ephesus was dissolved CHAP. XI This Writers Apology in defence of the variety of opinions amongst us Christians and his Derision of the Pagan Triâ—â—es BUt let none of the Heathens deride us because the latter Bishops depose the former and always find out some new thing which they add to the faith For we making researches after the ineffable Love of God towards men which is past finding out and being desirous to honour and extoll it in the highest manner doe betake our selves to this or that opinion Nor was any one of those who invented Heresies amongst the Christians so weak that he would designedly blaspheme nor has any such person fallen into an errour with a desire to dishonour the Deity but 't was rather his supposition that if he should assert this opinion he should speak better than those who went before him Besides those points which are essentiall and fundamentall with a generall consent we all confess and acknowledge For 't is the Trinity which we adore and the Unity which we Glorifie and God the Word begotten before all ages who was incarnate by a second Generation out of his compassion to man But if innovations have been introduced about some other points they have proceeded from God our Saviour's giving us a free liberty of judging concerning these things to the end that the Holy Catholick and Apostolick Church may reduce the things that are said on the one side and on the other to what is decent and pious and may make them fall into one exact and right way And for this reason the Apostle Saint Paul has most perspicuously and truly said There must be also Heresies among you that they which are approved may be made manifest among you And in this also the unspeakable wisdome of God is to be admired who has said to the divine Saint Paul For my strength is made perfect in weakness For for what reasons the members of the Church have been rent in sunder for the very same causes the true and irreprehensible Dogmata have been more accurately polished and set forth and the Catholick and Apostolick Church has increased and been advanced even to the Heavens But the nourishers of Heathenish errour who are not desirous of finding out either the nature of God or his providentiall care about men do mutually overthrow both their own and their Ancestours opinions For they invent Gods upon Gods and choose and name them from their own perturbatiens of mind to the end that by taking to themselves such Gods they may procure pardon for their own lusts and debaucheries So forsooth he who amongst them is accounted the supream Father of men and Gods having Metamorphoz'd himself into a bird lasciviously snach't up the Phrygian Boy and as the reward of his uncleanness gave him his Cup permitting him to begin to drink an inviting Cup to himself that so both of them might in common swallow down their shame together with the Nectar The same Jupiter defiled himself with infinite other impieties which have been interdicted even amongst the vilest of men And having changed himself into all the shapes of irrationall creatures he himself being of all the most brutish is made an Androgynus and bears a child not in his belly but on his thigh to the end that these things contrary to nature might be done by him At which Birth Bacchus is brought forth who was himself an Androgynus also and brought a reproach upon both Sexes he was the Prince of drunkâ—nness of sottishness caused by fulness of wine of suâ—â—â—iâ—s and debauches proceeding from so profuse drinking and of all the distempers rising therefrom To this Aegiochus this Loud Thunderer they ascribe this as some brave and great Action they term him parricide a Villany judged by all men to be of the greatest magnitude because he drove Saturn who had un fortunately begat him out of his Kingdome What should I say of Whoredome which has been consecrated amongst them over which they have made the Cyprian Venus begotten of a Shell to preside which Goddess abominates continency as a most execrable thing and altogether intolerable but she is delighted with whoredomes and all manner of filthy actions wherewith 't is her desire to be appeased With whom Mars commits an unclean Act and by the craft of Vulcanus is taken and exposed to