continued virgins to the end of their lives Also his other daughter who having lived by the guidance of the Holy Ghost died at Ephesus And moreover John who leaned on the breast of the Lord and was a Priest and wore a plate of gold and was a Martyr and a Doctor this John I say died at Ephesus And thus much concerning their deaths And also in the Dialogue of Caius of which we a little before made mention Proculus against whom he instituted the dispute agreeing with what we have inforced concerning the death of Philip and his daughters says thus After that also the four Prophetesses the daughters of Philip were at Hierapolis a City of Asia their Sepulchre is there and also their fathers Thus he Lâkâ likewise in the Acts of the Apostles makes mention of the daughters of Philip that lived then at Caesarea of Judea with their father who were endowed with the gift of Prophecy saying word for word thus We came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him And the same man had four daughters virgins which did Prophecie Having thus far therefore treated of those things which came to our knowledge both concerning the Apostles and the Apostolick times and the Sacred Writings they left us both those that are questioned as doubtfull which yet are publickly read by many in most Churches and those also that are altogether Spurious and Repugnant to Apostolical sound Doctrine we now proceed to the subsequent part of our History CHAP. XXXII How Simeon the Bishop of Jerusalem suffered Martyrdom AFter the persecution of Nero and Domitian Report goes that under this Emperour whose times we now recount there was a persecution raised against us by piece-meal throughout every City which proceeded from a popular insurrection In which we have by tradition received that Simeon the son of Cleophas who we declared was constituted the second Bishop of the Church at Jerusalem finished his life by Martyrdom And this the same Writer attesteth several words of whose we have before quoted that is Hegesippus Who giving a relation of certain Hereticks adds that this Simeon being at that time by them accused and tormented divers ways and for the space of many days because he was a Christian struck with a great amazement both the Judge and those about him and at length died by the same kind of suffering that the Lord did Nothing hinders but that we may hear the Writer relating these things word for word thus Some of those Hereticks accused Simeon the son of Cleophas as being a descendant from David and a Christian and so he suffered Martyrdom when he was an hundred and twenty years old under Trajan the Emperour and Atticus of the Consular order then President of Syria And the same Authour says that those his accusers such as were of the Royal family of the Jews being at that time sought for happened to be convicted as belonging to that family Now should any one say that this Simeon was one of those who both saw and heard the Lord he would speak what is in no wise absurd having as an undoubted evidence thereof the great length of his Life and the mention made in the Gospels of Mary the wife of Cleophas whose son that he was our former words have manifested Also the same writer says that others related to one of those called the brethren of our Saviour whose name was Judas lived untill this Emperour's Reign after their profession of the Faith of Christ under Domitian before which we mentioned For thus he writeth They come therefore and preside over the whole Church as being Martyrs and of the Kindred of our Lord. And a profound Peace ensuing over the whole Church they continued alive till the times of Trajan the Emperour untill the foresaid Simeon the son of Cleophas who was Unckle to our Lord being accused by the Hereticks was in like manner also impeachâ for the same thing before Atticus the president And being cruelly tortured for many days he with constancie professed the Faith of Christ in so much that the President and all those about him wondred greatly how a man of an hundred and twenty years old as he was could have endured such torments And in fine it was ordered he should be crucified Moreover the same man relating what was done in those times adds that untill then the Church continued a pure and undefiled Virgin those who endeavoured to corrupt the sound Rule of wholesom Doctrine if any such persons there were absconding themselves hitherto in obscure darkness But after the sacred company of the Apostles was by various kinds of death become extinct and that generation of those men who were accounted worthy to hear with their own ears the divine wisdom was gone then the conspiracy of impious errour took its rise from the deceit of false Teachers who in as much as not one of the Apostles was then surviving did now at length with a bare face attempt to Preach up the knowledge falsely so called in opposition to the doctrine of the Truth And thus much this Authour treating of these things has after this manner said But we will proceed to what in order follows of our History CHAP. XXXIII How Trajan forbad that the Christians should be sought after MOreover so great a persecution raged against us at that time in many places that Plinius Secundus the most eminent amongst the Governours of Provinces being moved at the multitude of Martyrs gave the Emperour an account of the great numbers of those that were destroyed because of their faith and together therewith certified him that he found they did nothing of impiety nor acted any thing contrary to the Laws onely that they rose at break of day and sung Hymns to Christ as unto God but that they abhor'd the commission of Adultery and Murder and such like horrid crimes and that they did all things consonant to the Laws Upon account of which Trajan made this Edict That the Christians should not be sought out but if by accident they were lighted on they should be punished Which being done the most vehement heat of the persecution that lay heavy upon us was in some measure quenched But to those who had a mind to doe us mischief there remained pretexts no whit less fair and specious in some places the people in others the Rulers of the Provinces fââming treacheries against us in so much that even when there was no open and general persecution yet there were particular ones throughout the Provinces and very many of the Faithfull underwent various sorts of Martyrdomes We have taken this account out of Tertullians Apology written in Latine of which we before made mention the translation whereof is thus But we have found that the inquisition after us has been prohibited For Plinius Secundus when he was Governour of the
men him will I also confess before my Father c. Matth. 10. 32. Vales. a Hieronymus in his Catalogue where he relates the beginning of this Epistle instead of Novatus more truly writes Novatianus And so in George Syncellus's Chronicle we read ãâã ãâã ãâã ãâã ãâã Rufinus says that Dionysius wrote two Epistles after the same Copy one to Novatus another to Novatianus and at the end of Dionysius's Epistle to Novatus which Eusebius here rehearseth he addes thus much and he wrote these same words to Novatianus which words are no where found in the Greek Text. The Greek writers being deceived through the likeness of the names make a confusion betwixt Novatus and Novatianus using them both to signifie one and the same person Our Authour Eusebius is also guilty of this mistake Vales. a Hieronymus in his book concerning the Ecclesiastick Writers saith that Dionysius wrote this Epistle about Repentance and the order or degree of sins to the Armenians Vales. b Musculus and Christophor translate ãâã ãâã ãâã ãâã ãâã an hortatory Epistle but not well Eusebius uses the same word in his former books Vales. c In the Maz. Med. and Fuk. M. SS instead of ãâã ãâã ãâã ãâã ãâã 't is ãâã ãâã ãâã ãâã ãâã he was Bishop of Armenia the less as I think Vales. d We must understand this News was written in the same Epistle and not in another as Christophorson thinks Vales. e Rufinus translates ãâã ãâã ãâã ãâã ãâã de Ministeriis as if the Epistle were so intitled because it treated concerning the Ministers of the Church Jacobus Gâar who published Georgius Syncellus and illustrated him with his Notes thinks that this ãâã ãâã ãâã ãâã ãâã was a kind of an Ecclesiastick Epistle as were the Synodical the Dimissory Epistles and the like but I rather affent to Rufinus that it was called ãâã ãâã ãâã ãâã ãâã because iâ treated concerning the Duty of a Deacon Vales. a Decius the Emperour had 2 sons the elder was named Quintus Herennius Etruscus Messius Decius The younger Caius Valens Hostilianus Messius Quintus They were both made Caesars by their father and afterwards Augusti as may appear by their Coins and the inscriptions upon them Vales. b Eusebius in his Chronicle saith Decius Reigned one year and three moneths Aurelius Victor saith he died after he had Reigned two years compleat But Victor in his Epitomy saith he Reigned 30 moneths Eusebius in his Chronicle Assigns one year and three moneths to Decius because he had before said that Philip Reigned seven years whereas he Reigned but six After his death Decius proclaimed himself both Emperour and Consul which was in the year of Christ 249. And in the year 250. he was again Consul And also the year after he kept his Government as we may gather by a Decree of the Senate which was made in that year which Pollio in Valerian relates Wherefore he died the year following together with his sons when Gallus and Volusianus were Consuls being all kill'd in the Waââs in Thrace Vales. c Baronius placeth Origen's death at the year of Christ 256 in the third year of Gallus and Volusianus Eusebius here placeth it in the same year that Decius died and Gallus began to Govern But Eusebius himself in the 36 th chap. of the 6 th book of this History confirmeth what Baronius saith for he says that in the 3 d year of Philip the Emperours Reign Origen was above 60 years old And from the 3 d year of Philip's Reign to the 3 d year of Gallus and Volusianus's Consulship 't is 9 years Moreover if we say Origen liv'd 69 years and died in the first year of Gallus the Emperour he must necessarily be born in the 4 th year of Commodus the Emperour but the Chronicon Alexandr assigns his birth to the ninth year of that Emperour Vales. d Some Copies as the King's M. S. and Stephan Edit instead of ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã And make it a Metaphor taken from them who sail with tide and stream Vales. a At these words we should begin the 3 d Chapter for what follows concerning Cyprian ought to be contained in the same sentence with these last words in this Chapter And before these words in all books we find a distinction which shews here is to begin another Period But Musculus and Christoph begin the third Chapter where we doe Vales. a Cyprian was not the first Authour of this Opinion but Agrippinus who was Bishop of Carthage a long time before him having assembled together the Bishops of Africa and Numidia made a Decree that Hereticks should be rebaptized as Cyprian saith in his 71 and 73 Epistles Therefore Cyprian ought here to be excused who onely endeavoured to maintain his predecessours Opinion which was established by the Authority of a Synod But this Custom of rebaptizing Hereticks had been used in Cappadocia time out of mind as Firmilianus Bishop of Oâsareâ in Cappadocia testifieth in his Epistle to Cyprian Vales. b The Epistle of Stephen to the Bishops of Africa is in the 74 and 75 Epist. of Cyprian Firmilianus also in his Epistle to Cyprian relates some heads of that Epistle and confutes them Vales. * To Stephen ãâã ãâã ãâã ãâã ãâã the term here his some allusion to Novatus or Novatianus's name other Greek Authours call that which the Latines call Novitates haereseon Novelties innovations or newness of Doctrine ãâã ãâã ãâã ãâã ãâã Vales. a Baronius from this Epistle of Dionysius's at the year of Christ 259 gathers that the Eastern Bishops had renounced their Errour and adhered to Stephen's Opinion that Hereticks were not to be rebaptized But any considerate reader of this Epistle will find it far otherwise For the subject of this Epistle is twofold 1. Whether Hereticks were to be rebaptized 2. Concerning the unanimity of the Oriental Churches which had abominated the Novatian Heresie and Decree'd that the lapsed should be received He therefore tells him that Demetrianus Bishop of Antioch Metropolitan of the East and the rest had subscribed to this Opinion which he knew would please Stephen because Fabius Demetrianus's predecessour endeavoured to establish the Novatian Heresie as Dionysius before signified in the end of the 6 book of this History Vales. b These words ãâã ãâã ãâã ãâã ãâã and a little farther are not in the Fuk and Savil M. SS but Syncellus Nicephorus King 's Maz. and Med. M. SS have them and though some will have these words to signifie ãâã ãâã ãâã ãâã ãâã the more Remote Churches yet I think that they are Eusebius's own words repeating the heads of Dionyfius's Epistle And this is my reason because in most of our M. SS there is a middle distinction at these words therefore we translate it thus a little further he writes Vales. c This City was in Dionysius's days and also till Constantinus's time called Aelia It was afterwards called Jerusalem as I before noted through the
signifie ãâã ãâã ãâã ãâã ãâã to expose or set forth Which signification is contrary to the former For to hide and to set forth or promulge are contrary the one to the other I had rather therefore render this passage of Evagrius thus Historiam editurus quando clementi placuerit Deo and shall put forth my History when it shall please the Gracious God Notwithstanding if any one shall prefer Christophorson's Version I will not much resist it 'T is certain Evagrius in the seventh chapter of his first book uses these words ãâã ãâã ãâã ãâã ãâã so as to signifie be ended his life Nevertheless in the thirteenth chapter of this book Evagrius uses this word in this sense viz. to relate or set forth For thus he says ãâã ãâã ãâã ãâã ãâã c. Moreover Theodoret also wrote and elegantly sât forth or related c. And in the 11 th chapter of this book ãâã ãâã ãâã ãâã ãâã is used in the same sense instead of ãâã ãâã ãâã ãâã ãâã he set forth Also in the beginning of his second book Evagrius uses ãâã ãâã ãâã ãâã ãâã instead of ãâã ãâã ãâã ãâã ãâã we will set forth Vales. * That is the Woman who bore God â That is the Woman who bore Christ. a ãâã ãâã ãâã ãâã ãâã 'T is strange that both Translatours have erred in their Versions of this place For Musculus renders it thus officina blasphemiae in quâ rursus ad judicium vocaâir venditur Christus that shop of blasphemy wherein Christ is again called to judgment and sold. Christophorson translates it after this manner Qui Blasphemiae officinam in quâ Christus denuò trucidatur divenditur instruxit who furnished up a shop of Blasphemy wherein Christ is again killed and sold. Neither of them have rendred it well For neither is this expression to be called to judgment agreeable to a shop nor is there any such Greek word as ãâã ãâã ãâã ãâã ãâã I wonder at S r Henry Savill who set this most ridiculous emendation of Christophorson's at the margin of his Copy It should have been rendred thus that shop of Blasphemy wherein Christ is again bargained for and sold at a price For ãâã ãâã ãâã ãâã ãâã signifies properly I make a bargain and ãâã ãâã ãâã ãâã ãâã is a bargain or agreement as it is in the old Glosses Which term occurs frequently in the books of the Greek Lawyers Vales. b This Anastasius was Syncellus to Nesterius Bishop of Constantinople Which is attested by Theophanes in his Chronicon and by Anastasius Bibliothecarius For the Patriarchs had their Syncelli that is those that kept in the same Cell with them or those that dwelt with them whom they chose out of the order of Presbyters So in the Epistle of the Constantinopolitan Synod to Hormisda Bishop of Rome about the Election of Epiphanius Patriarch of Constantinople which Epistle Baronius Records at the year of Christ 520 amongst the Legates sent from the Synod is named Heraclianus Presbyter of The Greater Church and Cohabitator that is the person who dwelt with him to Epiphanius the Patriarch Epiphanius himself also had formerly been Presbyter and Syncellus to John Patriarch of Constantinople as Dioscorus attests in his Epistle to Pope Hormisda Lastly John had also been Presbyter and Syncellus to Timothy Patriarch of Constantinople as Victor Tunonensis informs us in his Chronicon in these words Agapeto V. C. Cos. Timotheus C. P. Episcopus Obtrectator Synodi Chalcedonensis quinto diâ Aprilis occubuit Johannes Cappadox in cellâ propriâ atque Presbyterâ Episcopatum tradidit on my perill mend it thus Johanni Cappadoci Syncello proprio atque Presbytero Episcopatum tradidit there is nothing more certain than this emendation that is in the Consulate of the most famous Agapetus Timothy Bishop of Constantinople the Reviler of the Chalcedon Synod died on the first of Aprill and delivered the Bishoprick to John the Cappadocian his own Syncellus and Presbyter The Syncelli were chosen also out of the order of Deacons So in the third Action of the Chalcedon Synod one Agorastus a Deacon is termed Syncellus to Dioscorus Bishop of Alexandria Lastly in Eunodius there is a Precept extant whereby all Bishops are ordered to have their cellulani that is Chamber-fellows or persons that were to keep in the same Cell with them Which Precept runs thus Nullum ergo sacerdotem antiquis modernis legibus obsequentem c. Our will is that no Priest who is obedient to the ancient and modern Laws and none of the Levites shall reside in any place without a person well approved of And if the slenderness of any person's estate shall not permit him to have a companion be himself shall become Cell-fellow to another The Patriarchs therefore were not the only persons who had their Syncelli 'T is certain Stephanus is recorded to have been Syncellus to Syncleticus Bishop of Tarsus by Ephremius in Photius Vales. See Meursius's Glossary in the word ãâã ãâã ãâã ãâã ãâã c I have found no mention of this Theodulus any where else For whereas Nicephorus names him at book 14. chap. 32 that mention of him is borrowed from our Evagrius Notwithstanding this person seems to have been that Theodulus a Presbyter in Caele-Syria who in the reign of Zeno Augustus wrote many things as 't is attested by Gennadius Massiliensis and by Marcellinus Comes in his Chronicon Vales. a We have perfected this place from the incomparable Florentine M. S. by adding some words which had been unhappily omitted by Transcribers For whereas in Robert Stephens's Edition this clause is worded thus ãâã ãâã ãâã ãâã ãâã we have altered it after this manner ãâã ãâã ãâã ãâã ãâã nor could be prevailed upon either by those Letters written to him by Cyrillus or them sent him by Celestinus Bishop of the Senior Rome Which I therefore thought good to give an Advertisement of that the Readers might know that we have neither added nor diminished any thing except by the authority of that most incomparable Manuscript Besides the Tellerian Manuscript agrees with the Florentine Copy Vales. b There is extant an Epistle of Theodosius Junior's which they commonly called Sacra For so Theodosius himself terms it in his Epistle to the Ephesine Synod In the Latine Version of this Epistle the title is worded thus Sacra Imperatoria missa Alexandriam ad Cyrillum Episcopum Episcopoâ Metropolitanos ejus Regionis But the Greek words have a different import they run thus ãâã ãâã ãâã ãâã ãâã that is the Sacred Letters sent to Alexandria to Cyrillus and to the Metropolitane Bishops every where for ãâã ãâã ãâã ãâã ãâã has the same import with ãâã ãâã ãâã ãâã ãâã in every Region and this is confirmed by Theodosius himself in the same Epistle where he says that by the same Copy he wrote ãâã ãâã ãâã ãâã ãâã to the Bishops of Metropolis's every where But instead hereof our Evagrius words it thus ãâã ãâã
That such as have bought things belonging to the Church or have received them as a gift must restore them ibid. Chap. 42. An earnest Exhortation to worship God ibid. Chap. 43. That those things which Constantine had established by Laws were by him really accomplished and performed Page 565 Chap. 44. That he preferred Christians to the Government of Provinces but if any of the Governours were Pagans he forbad them to Sacrifice ibid. Chap. 45. Concerning the Laws forbidding Sacrifices and ordering the Churches to be built ibid. Chap. 46. Constantine's Letter to Eusebius and the rest of the Bishops concerning the building of Churches and that the old-ones should be repaired and built larger by the assistance of the Presidents Page 566 Chap. 47. That he wrote against Idolatry ibid. Chap. 48. Constantine's Edict to the Provinces concerning the Errour of Polytheism The Preface concerning Virtue and Vice Page 567 Chap. 49. Concerning the Pious Father of Constantine and concerning Diocletian and Maximian the Persecutours ibid. Chap. 50. That by reason of Apollo's Oracle who could not give forth Responses because of The just Men a Persecution was raised ibid. Chap. 51. That Constantine when he was a youth heard that The just Men were the Christians from him that had written the Edicts concerning the Persecution pag. 567 Chap. 52. How may soris of Tortures and Punishments were made use of against the Christians Page 568 Chap. 53. What reception was given to the Christians by the Barbarians ibid. Chap. 54. What manner of revenge overtook them who on account of the Oracle raised a Persecution ibid. Chap. 55. Constantine's Glorification of God and his confession in reference to the sign of the Cross and his prayer for the Churches and people ibid. Chap. 56. How he prayes that all persons may be Christians but forces no body ibid. Chap. 57. He gives glory to God who by his Son has enlightned those that were in Errour Page 569 Chap. 58. Another glorification of God from his Government of the world ibid. Chap. 59. He praises God in regard he alwaies teaches good things ibid. Chap. 60. An Exhortation at the close of the Edict that no person should give trouble or disturbance to another ibid. Chap. 61 How from the City Alexandria controversies were raised on account of Arius Page 570 Chap. 62. Concerning Arius and the Melitians ibid. Chap. 63. How Constantine sent a Legate with a Letter in order to a Composure ibid. Chap. 64. Constantine's Letter to Alexander the Bishop and Arius the Presbyter Page 571 Chap. 65. That he was continually sollicitous about Peace ibid. Chap. 66. In what manner he put a stop to the Controversies raised in Africk ibid. Chap. 67. That the Beginnings of Religion were from the East ibid. Chap. 68. That being troubled by reason of the Disturbance he advises to an Agreement Page 572 Chap. 69. Whence the Controversie between Alexander and Arius arose and that such matters ought not to be enquired into ibid. Chap. 70. An Exhortation to an agreement Page 573 Chap. 71. That a pertinacious Contention ought not to have been raised concerning this matter on account of some light and frivolous Expressions ibid. Cha. 72. That being highly affected with grief in regard of his Piety he was necessitated to shed tears and that on this account he put off the Journey he was about to make into the East Page 574 Chap. 73. That after this Letter the disturbance about the Controversies continued ibid. Book III. Chap. 1. A Comparison of Constantine's Piety with the Improbity of the Persecutors pag. 575 Chap. 2. Again concerning the Piety of Constantine who made a free and open profession of the Cross of Christ. Page 576 Chap. 3. Concerning Constantine's Picture over which was placed a Cross and under it a wounded Dragon ibid. Chap. 4. Again concerning the Controversies raised in Egypt by Arius Page 577 Chap. 5. Concerning the dissention on account of the Feast of Easter ibid. Chap. 6. In what manner he gave order that a Synod should be convened at Nicaea ibid. Chap. 7. Concerning the Oecumenical Synod at which were present Bishops out of all Provinces Page 578 Chap. 8. That like as 't is said in the Acts of the Apostles they met together out of various Nations ibid. Chap. 9. Concerning the Virtue and Age of the two hundred and fifty Bishops ibid. Chap. 10. The Synod was held in the Palace amongst whom Constantine went in and sate together with the Bishops pag. 579 Chap. 11. The Silence of the Synod after Eusebius the Bishop had made a short speech ibid. Chap. 12. Constantine's Speech to the Synod concerning Peace Page 580 Chap. 13. That he reduced those Bishops who were at difference to an agreement ibid. Chap. 14. The Concordant determination of the Synod concerning the Faith and concerning Easter Page 581 Chap. 15. That Constantine entertained the Bishops at a Feast it being his Vicennalia ibid. Chap. 16. The gifts bestowed on the Bishops and the Letters written to all Page 582 Chap. 17. Constantine's Letter to the Churches concerning the Synod convened at Nicaea ibid. Chap. 18. The same persons words concerning the Agreement about the Feast of Easter and against the Jews ibid. Chap. 19. An Exhortation that they would rather follow the greatest part of the world Page 583 Chap. 20. An Exhortation that all should give their assent to the Decrees of the Synod ibid. Chap. 21. His advice to the Bishops now ready to go away that they would preserve Unity Page 584 Chap. 22. In what manner he sent to some and wrote to others and concerning the distributions of money Page 585 Chap. 23. How he wrote to the Egyptians and exhorted them to Peace ibid. Chap. 24. That he frequently wrote Pious Letters to the Bishops and People ibid. Chap. 25. That he ordered a Church to be built at Jerusalem in the holy place of our Saviour's Resurrection ibid. Chap. 26. That the impious had covered our Lord's Sepulchre with Rubbish and Idols Page 586 Chap. 27. In what manner Constantine gave order that the materials wherewith the Idol-Temple had been built and the Rubbish should be removed and thrown at a great distance ibid. Chap. 28. The discovery of the most Holy Sepulchre ibid. Chap. 29. In what manner he wrote to the Presidents and to Macarius the Bishop concerning the building of a Church Page 587 Chap. 30. Constantine's Letter to Macarius concerning the building of the Martyrium of our Saviour ibid. Chap. 31. That he would have this Church built so as to exceed all the Churches in the world for beauty of Walls Columns and Marbles ibid. Chap. 32. That Macarius should write to the Presidents concerning the beautifying of the Concha and concerning Workmen and Materials Page 588 Chap. 33. How the Church of our Saviour was built which the Prophets had termed New-Jerusalem ibid. Chap. 34. A description of the Fabrick of The most Holy Sepulchre Page 589 Chap. 35. A description of the Atrium and of
for some little time quiet Resuming their boldness presently after they had by subtlety crept into the Prince's favour by all ways and arts they began to Persecute the Catholick Prelates Their first assault was made against Eustathius Bishop of the City Antioch who was Eminent both for the Glory of Confession and was also accounted the Chief amongst the Assertors of the Nicene Faith Him therefore they accuse before the Emperour because he maintained Sabellius ' s impiety and because he had reproach't Helena Augusta the Emperour's Mother A numerous Assembly of Bishops is conven'd in the City Antioch in which presided Eusebius of Nicomedia the Chief and Ring-leader of the whole Faction Eusebius of Caesarea was likewise present at this Synod Eustathius therefore having been accused by Cyrus Bishop of the Beroeans because he held the impious Doctrine of Sabellius and moreover an accusation of incontinency having been framed against him is thrust out of his own See On which account a most impetuous Tumult is rais'd at Antioch the people being divided into two Parties some requesting Eusebius Bishop of Caesarea might be put into Eustathius ' s place others desiring Eustathius their Bishop might be restored to them And it had come to blows had not a fear of the Emperour and the Judges authority repress'd them The Sedition being at length quieted and Eustathius banisht Our Eusebius although entreated both by the people and by the Bishops also that were present to undertake the Administration of the Antiochian Church yet refused to do that And when the Bishops by Letters written to Constantine had acquainted Him both with their own vote and with the suffrage of all the people Eusebius wrote his Letters also to Constantine Whereto the Emperour Constantine gave answer and highly commended Eusebius ' s resolution Eustathius having in this manner been depos'd which was done on the year of Christ 330 as I have remark'd in my Annotations the Arians turn the violence of their fury upon Athanasius And in the first place they complain of his Ordination in the Prince's presence then that he exacted an Impost of a Linen Garment from the Provincials that he had broken a sacred cup lastly that he had murdered one Arsenins a Bishop Therefore Constantine wearied with their most troublesome complaints indicted a Council in the City Tyre and commanded Athanasius the Bishop to repair thither to make his defence In that Synod Eusebius Bishop of Caesarea amongst others sate as Judge whom Constantine had a mind should be present at that Council Potamo Bishop of Heracleopolis who had come thither with Athanasius the Bishop and some Prelates of Egypt seeing him sitting in the Council is said to have accosted him in these words Is it fit Eusebius that You should sit and that the innocent Athanasius should stand to be judg'd by You Who can bear such things as these Tell me were not you in Custody with me during the time of the Persecution And I lost an eye in defence of the Truth but you appeared maim'd in no part of your body nor did you undergo Mariyâdome but are alive and whole By what means did you escape out of Prison Unless you promised our persecutors that you would do the detestable thing and perhaps you have done it These things are in this manner related by Epiphanius in the Hereâiâ of the Meletians From which words by the by is appears that they are mistaken who relate that our Eusebius had sometime sacrificed to Idols and that that was openly objected against him in the Tyrian Synod For Potamo accused not Eusebius âs if he âad sacrificed to Idols but onely his dismission out of Prison sâfe and whole had given Potaââo an occasion of suspecting that concerning him Nevertheless 't is possible that Eusebius might have been dismist out of Prison by some other way than that which Potamo has related Farther from Epiphanius ' s words it may I think bâ gathered that Eusebius Bishop of Caesarea presided at this Synod For he adds that Eusebius being sorely vex'd at the hearing of these words dismissed the Council Yet from other Writers we have it for certain that not Eusebius Bishop of Caesarea but Eusebius of Nicomedia presided at the Tyrian Synod After the Council held at Tyre all the Bishops who had sate together there by the Emperour's Order betook themselves to Jerusalem to celebrate the Consecration of that Great Church which Constantine had erected in that place in honour of Christ. There Our Eusebius grac'd the Solemnity by several Sermons which he made in the Church And when the Emperour by most sharp Letters had summon'd the Bishops to his own Court that in his presence they might give an account of those things which by fraud and out of hatred they had transacted against Athanasius Our Eusebius together with five others came to Constantinople and certified the Prince concerning all Transactions Then also he recited his Tricennalian Oration in the Emperour 's own presence in the Palace Whereto the Emperour hearkened with the greatest joy imaginable not so much in respect of his own as God's Praises whom Eusebius has magnified thorowout that whole Oration This was the Second Oration that Eusebius spoke in the Palace as he himself attests in his Fourth Book concerning the Life of Constantine For he had before made an Oration in the Palace concerning the Sepulchre of Our Lord which the Emperour heard standing nor could he ever be perswaded though he was once and again entreated by Eusebius to sit down in the Seat set for him saying 't was fit that Discourses concerning God should be heard by persons standing as Eusebius relates in the thirty third Chapter of the same Book Farther how dear and acceptable Our Eusebius was to Constantine may be known both from these matters I have mentioned and also from many other circumstances For he both frequently received Letters from him which occur inserted in the foresaid Books Nor was it seldom that he was sent for to the Palace and entertain'd at Table and honoured with private discourse Moreover Constantine related that Vision of the Cross which he saw in the Heaven at such time as he was making his Expedition against Maxentius to Our Eusebius and shewed him the Labarum which he had ordered to be made to express the likeness of that Cross as Eusebius himself does attest And when he wanted Copies of the Sacred Scriptures for the use of those Churches which he had built at Constantinople he committed the care and over-sight of transcribing them to Eusebius in regard he well knew him to be most skilfull in these matters Lastly when Our Eusebius had Dedicated a Book concerning the Feast of Easter to him that Present was so acceptable to Constantine that he ordered that Book to be forthwith translated into Latine and by a Letter written to Eusebius entreated him that he would as soon as possible communicate the works of this nature
Church joyns many to his own impiety To confute the perfidiousness of which persons a Synod of 318 Bishops being conven'd at Nicaea a City of Bithynia ruin'd all the subtil devices of the Hereticks by the opposition of the term HOMOOUSIOS 't is plain enough that those words were not written by Eusebius but were added by Saint Jerome who interpolated Eusebius's Chronicon by inserting many passages on his own head For to âmât that ââmely that the mention of the Nicene Synod is here set in a forreign and disagreeable place who can ever believe that Eusebius would have spoken in this manner concerning Ariââ or would have inserted the Term HOMOOUSIOS into his own Chronicon Which word always displeased him as we shall see afterwards How should Eusebius say that there were three hundred and eighteen Bishops present at the Nicene Synod when in his Third Book concerning the Life of Constantine he writes in most express words that something more than two hundred and fifty sate in that Synod Yet I don't doubt but the Ecclesiastick History was finished by Eusebius some years after the Nicene Synod But whereas Eusebius had resolved to close his History with that Peace which after Diocletian ' s Persecution shone from heaven upon the Church as he himself attests in the beginning of his work he designedly avoided mentioning the Nicene Synod least he should be compell'd to set forth the strifes and broils of the Bishops quarrelling one with another For Writers of Histories ought chiefly to take care of and provide for this that they may conclude their work with an illustrious and glorious close as Dionysius Halicarnassensis has long since told us in his comparison of Herodotus and Thucydides Now what more illustrious Event could be wish'd for by Eusebius than that Repose which by Constantine had been restored to the Christians after a most bloudy Persecution when the Persecutourâ being every where extinct and last of all Licinius taken off no fear of past mischiefs was now left remaining With this Peace therefore Eusebius chose to close his History rather than with the mention of the Nicene Synod For in that Synod the Divisions seem'd not so much composed as renewed And that not by the fault of the Synod it self but by their pertinacious obstinacy who refused to acquiesce in the most whole some determinations of the Sacred Council And Let thus much suffice to have been said by us in reference to the Life and Writingâ of Eusebius It remains that we speak something concerning his Faith and Orthodoxy And in the first place I would have the Readers know that they are not to expect here from us a defence of Eulebius For it belongs not to us to pronounce concerning matters of this nature in regard in these things we ought rather to follow the Judgement of the Church and the Opinion of the Ancient Fathers Wherefore we will set down some Heads onely here whereon relying as on some firm foundations we may be able to determine with more of certainly concerning Eusebius ' s faith Whereas therefore the Opinions of the Ancients in reference to our Eusebius are various and some have thought that he was a Catholick others an Heretick others ãâã ãâã ãâã ãâã ãâã that is a person of a doubtfull and wavering faith we must enquire to which opinion chiefly we ought to assent 'T is a constant Rule of the Law in doubtfull matters the more favourable and milder opinion ought to be embrac'd Besides whereas all the Westerns Saint Jerome onely excepted have entertained honourable sentiments concerning our Eusebius and whereas the Gallican Church hath enroll'd him amongst the number of Saints as may be gathered from Victorius Aquitanus Usuardus and others without question 't is better that we should subscribe to the Judgment of our Fathers than to that of the Eastern Schismaticks Lastly whose authority ought to be greater in this matter than that of the Bishops of Rome But Gelasius in his Book De Duabus Naturis has recounted Our Eusebius amongst the Catholick Writers and has recited two authorities out of his Books Moreover Pope Pelagius terms him the most honourable amongst Historians and pronounces him free from all Spot of Heresie notwithstanding he had highly commended heretical Origen But some body will say that the Judgment of the Easterns is rather to be followed in regard the Easterns were better able to know Eusebius as being a man of their own language But it may be answered that there are not wanting some amongst the Easterns who have thought well of Our Eusebius Amongst whom is Socrates and Gelasius Cyzicenus But if the judgment of the Seventh Oecumenical Synod be opposed against us Our answer is in readiness For Eusebius ' s Faith was not the subject of that Synod's debate but the worship of Images In order to the overthrowing whereof when the Adversaries a little before conven'd in the Imperial City had produc'd an Evidence out of Eusebius's Letter to Constantia and laid the greatest stress thereon the Fathers of the Seventh Synod that they might lessen the authority of this Evidence cryed out that Eusebius was an Arian But they did this by the by onely from the occasion and hatred of that Letter not designedly or after a cognizance of the Cause They do indeed produce some passages out of Eusebius whereby they would prove that he adher'd to the Arian Opinion But they make no difference between Eusebius ' s Books before the Nicene Council and those he wrote after that Council which nevertheless ought by all means to be done to the end a certain and just sentence might be pronounc'd concerning Eusebius ' s faith For whatever he wrote before the Nicene Synod ought not be objected and charg'd as a fault upon Eusebius Farther Eusebius ' s Letter to Alexander wherein he intercedes with him for Arius was doubtless written before the Nicene Synod Therefore that Testimony of the Fathers of the Seventh Synod against Eusebius although it has the greatest autority yet seems to us a rash judgment before the matter was heard rather than a Synodal Sentence But the Greeks may have leave to think thus concerning our Eusebius and to call him a Borderer upon the Arian Heresie or even an Arian But who can with patience bear Saint Jerome who not content to term him Heretick and Arian does frequently stile him a Ring-leader of the Arians Can he be justly termed a Ring-leader of the Arians who after the Nicene Synod always condemned the Opinion of the Arians Let his Books De Ecclesiasticâ Theologiâ be perused which he wrote against Marcellus long after the Nicene Council We shall find what I have said that they were condemn'd by him who would affirm that the Son of God was made of things which are not and that there was a time when He was not Athanasius does likewise attest the same thing concerning Eusebius in his Letter about the Decrees of the
a troublesome flux of Rheum which caused a perpetual difficulty of breathing And the patient having not strength to resist these things there followed a convulsion of all the parts It was said therefore by the Divine s and those who made it their business to give judgement of such things that the hand of God was upon the King to punish him for his so oft repeated horrible offences Thus much therefore the foresaid Writer relates in the fore-mentioned Book And in the Second Book of his History he speaks of him after the same manner in these words After that he was taken with a disease which seising upon the whole state and habit of his body tormented him exceedingly with several pains He had a feaver but not of any acute kind an insufferable itching over all his body with continual tortures of the Colon by the humours about his feet you would judge him to have been Hydropical besides this a strange inflammation of the lower belly and such a putrefaction of the Genitalls as bred worms moreover a shortness and difficulty of breathing with a convulsion of all the parts This moved those of that time who pretended to know the mind of God to term these diseases a punishment inflicted on him from heaven But although he strugled with so many distempers yet he hoped to live and recover and sought for remedy Passing therefore over Jordan he made use of the hot-waters that are neer Callârhoe They fall into the lake Asphaltites but are so sweet that they are potable There when his Physitians thought it good to bathe his whole body in warm oil being set into a bathing-vessel filled with oil he was so weakened all over his body that he turned up his eyes as if he had been dead But at the noise of his attendants outcries he came to himself again After this despairing of recovery he gave order for the distribution of fifty Drachms to every one of his common Souldiers but to his Commanders and friends he gave great sums of money From thence he returned to Jericho and being now grown very melancholy he did as it were threaten death it self and resolved upon the commission of a most horrible and villanous fact For he commanded all the eminent personages that were in every town of Judaea to be summoned together and imprisoned in the Hippodrome Then calling for his sister Salome and her husband Alexander I know said he the Jews will rejoyce mightily at my death but if you will obey my commands I can make my self to be lameââted by many and obtain an honourable Funeral as soon as breath is out of my body doe you being guarded with Souldiers kill all these men whom I have imprisoned so all Judaea yea every family shall though against their wills mourn at my death And a little after he says and again when he was tortured partly by want of sustenance and partly by the Convulsions of his violent Cough being overcome with continual torments he resolved to hasten his own death And having taken an apple he asked for a knife for his manner was to cut them himself when ever he eat them then looking round least there should be any one that might hinder him he lifted up his right hand as about to doe violence to himself Moreover the same writer relates farther how that a little before his death he most wickedly commanded another of his own sons having slain two of them before to be put to death and then soon after died in most exquisite torture And such was the end Herod made suffering a due punishment for his cruelty towards the infants of Bethlehem which he contrived on purpose to destroy our Saviour After his death an Angel appeared to Joseph then in Egypt and commanded him to take the young Child and his Mother and return into Judea telling him they were dead who sought the young Childs Life To which the Evangelist farther adds saying when he heard that Archelaus reigned in Judea in the room of his father Herod he was afraid to go thither not withstanding being warned of God in a dream he turned aside into the parts of Galilee CHAP. IX Of the Times of Pilate THe said Historian agrees also concerning the Reign of Archelaus after the death of Herod declaring the manner of it how both by his fathers Testament and also by the decree of Augustus Caesar he obtained the Kingdom of Judea And how when after ten years he was deposed from his Government his brethren Philip and Herod juniour and Lysanias governed their Tetrarchies The same Authour in the eighteenth Book of his Antiquities makes it plainly appear that Pontius Pilate was made Procuratour of Judea in the twelfth year of the Reign of Tiberius who then was Emperour succeeding Augustus who had Reigned fifty seven years and continued so full ten years almost as long as Tiberius lived From whence their fiction is manifestly confuted who of late have published Acts against our Saviour In which chiefly the title or note of time inscribed upon the said Acts does evidently show the Authours thereof to be liars For those things which these men have impudently feigned concerning the salutary passion of our Lord are said to have been done when Tiberius was Consul the fourth time which fell out to be the seventh year of his Reign At which time it is certain Pilate was not come as Governour into Judea if we may believe Josephus who in his foresaid Book does expresly shew that Pilate was made Procuratour of Judea by Tiberius in the twelfth year of his Reign CHAP. X. Of the High-Priests among the Jews in whose time Christ Preached the Gospel AT this time therefore namely in the fifteenth year of the Reign of Tiberius according to the Evangelist and the fourth of Pilate's Procurator-ship of Judea Herod Lysanias and Phillip being Tetrarchs over the rest of Judea our Lord and Saviour Jesus the Christ of God being about thirty years of Age was Baptized by John and then first began to Preach the Gospel And the Sacred Scripture says that he finisht the whole time of his Preaching under Annas and Caiphas being High-priests meaning thereby that all his Preaching was terminated within that space of time wherein they executed the High-priests Office Although therefore he began when Annas was High-priest and continued till Caiphas came on yet there are scarce full four years contained within this space of time For since from the time now mentioned the Laws and sanctions about Holy matters were almost abolished the High-preisthood also ceased to be for life and hereditary neither was the worship of God rightly performed But the Roman Governours made sometimes one sometimes another High-priest none bearing that Office above a year Josephus indeed in his Book of Antiquities does relate that from Annas to Caiphas there were in one continued Order four High-priests his words are these Valerius Gratus having put out
about the word of God you have often requested me to make you some short Collections and excerptions both out of the Law and the Prophets about those things that belong to our Saviour and all the Articles of our Faith and moreover you being very desirous to have an accurate account of the books of the Old Testament how many they are in number and in what order they were written I have made it my business to doe all this and to satisfie your desire herein For I well know with what an ardour of faith you are enflamed and how earnest your desires are after knowledge and that by reason of your love of God you greatly prefer these before all other things striving earnestly to obtain eternal salvation When therefore I travelled into the East and came into that Countrey where these things were heretofore Preacht and done I made an accurate inquiry about the books of the Old Testament a Catalogue whereof I have herewith sent you Their names are these The five books of Moses to wit Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth the four books of the Kings the two books of the Chronicles the Psalms of David the Proverbs of Solomon which is also called the book of Wisdom Ecclesiastes the song of Solomon Job the prophecies of Esaiah and Jeremiah one book of the twelve minor Prophets Daniel Ezechiel Esdras Out of these I have made some short Collections which I have divided into six books But thus much concerning the writings of Melito CHAP. XXVII Concerning Apollinaris Bishop of the Hierapolitane Church ALthough several books written by Apollinaris are extant among many men yet these onely of his are come to our knowledge to wit His Apology to the foresaid Emperour his five books against the Gentiles his two books concerning truth and his two books against the Jews Also those books he wrote afterwards against the Heresie of the Cataphrygians which not long after occasioned great distââbances but at that time it began to make its first appearance Montanus with his false Prophets then laying the foundation of his Errour And this is what we had to say concerning Apollinaris CHAP. XXVIII Concerning Musanus and his Writings THere is extant of Musanus's whom we mentioned a little before a most sharp piece written by him to some brethren who turned to the Heresie of the Encratitae which then first sprang up and introduced â new and most pernicious false opinion into the world Tatianus as report says was the Authour of this Heresie CHAP. XXIX Concerning Tatianus and his Heresie VVE mean that Tatianus whose words we quoted a little before treating concerning the admirable Justin who we told you was a disciple of that Martyr's Irenaeus evidences this in his first book against Heresies where he writes thus concerning this Tatianus and his Heresie From Saturninus and Marcion sprang those Hereticks called Encratitae who taught that marriage was unlawfull rejecting that Primitive institution of God and tacitely accused him because he created Male and Female for the propagation of Mankind They were assertours also of an abstinence from the eating those things that as they termed them had life shewing hereby their ingratitude towards God who Created all things They deny likewise that the first man was saved And this is a Tenet lately invented amongst them of which impious assertion one Tatianus was the first broacher Who having been an Auditour of Justin as long as he converst with him disclosed no such false opinions but after his Martyrdom he revolted from the Church and being arrogant and puââ up with the conceit of his being an Ecclesiastical Doctour as if he were better then any body else he was the composer of a new form of Doctrine of his own making inventing stories about invisible ages in the same manner as Valentinus did and asserting with Marcion and Saturninus that Matrimony was nothing less than corruption and whoredom and framing some new arguments to disprove the Salvation of Adam Thus far Irenaeus concerning the Heresie of the Encratitâ which then was broacht But not long after one whose name was Severus did consolidate and strengthen the foresaid Heresie and so was the occasion that the followers of that Sect were called by reason of his name Severiani They approve indeed of the Law the Prophets and the Gospels expounding the sentences of holy Scripture according to a peculiar sense and meaning of their own but they speak reproachfully of the Apostle Paul and reject his Epistles neither doe they admit of the Acts of the Apostles But Tatianus their first founder put together a confused heap of collections extracted out of the four Gospels which he entitled a DiaââssarÏn i. e. a Gospel made up of the four Gospels which book is at this time extant in the hands of some men They say also that he was so audacious as to alter some sayings of the Apostle Pauls and to express them in more elegant terms undertaking to correct the composition and order of his phrase He left a very great number of books among which his book against the Grecians is look't upon to be an excellent piece and is commended by most men in which work giving an account of the series of times in the former ages of the world he has made it evident that Moses and the Prophets amongst the Hebrews were much more antient than all the famous men amongst the Grecians Indeed that book of his seems to be the best and most usefull piece of all his writings But thus far concerning these things CHAP. XXX Concerning Bardesanes the Syrian and those books of his that are extant FUrther in the Reign of the same Emperour when Heresies were numerous in Mesopotamia one Bardesanes a most eloquent man in the Syrian tongue and an excellent disputant wrote some Dialogues against Marcion and several others who were Authours and assertors of different Opinions which he publisht in his own country language as also many other works which his Scholars for he had very many Auditours and was a powerful maintainer of our faith translated out of the Syriack into the Grecian language Amongst which is his Dialogue concerning Fate written to Antoninus an incomparable piece 'T is said he wrote several other Tracts upon occasion of the persecution at that time raised against us This man was at first a follower of Valentinus's but having mislik't that Heresie and confuted many of the fabulous Tenets of the founder thereof he was satisfied in himself that he had turned to a truer opinion but notwithstanding he did not wholly clear himself of the filth of his ancient Heresie Moreover at the same time Soter Bishop of the Roman Church departed this life The End of the Fourth Book of the ECCLESIASTICAL HISTORY THE FIFTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE MOreover Soter Bishop of the Roman Church having presided there eight years ended his life
peace concord and love Let thus much be here profitably placed concerning the affection of these blessed persons towards those of the brethren that fell upon account of the inhumane and merciless disposition of those who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep MOreover the same Epistle of the forementioned Martyrs contains also another relation worthy to be remembred which for the information of the Readers we will very willingly insert Thus it is For when Alcibiades one of the Martyrs who led an austere course of life and in the foregoing part of his life hitherto had fed on nothing at all but onely made use of bread and water attempted to lead the same course of life during his imprisonment it was revealed to Attalus after the first combat which he finished in the Amphitheatre that Alcibiades did not well in his not making use of Gods creatures and leaving an example of scandall to others But Alcibiades submitted fed on all meats afterwards promiscuously and gave God thanks For they were not destitute of the grace of God but the holy Spirit was their directour These things were after this manner Now when Montanus Alcibiades and Theodotus began then first of all to be lookt upon in the opinion of most men as Prophets for very many miracles of divine grace at that time wrought in many Churches made most men believe that they also were Prophets and when there arose a dissention concerning these foresaid persons The brethren that were in Gallia did again subjoyn their private opinion also concerning these men which was Religious and most Orthodox and annexed several Epistles of those Martyrs that had ended their lives amongst them which being yet in bonds they wrote to the brethren in Asia and Phrygia and also to Eleutherus then the Bishop of Rome being Embassadours for the peace of the Church CHAP. IV. How the Martyrs by their Epistle recommended Irenaeus BUt the same Martyrs recommended Irenaeus who at that time was a Presbyter of the Church at Lyons to the forementioned Bishop of Rome giving the man a very good testimony as their own words doe manifest which are these We pray that you may in all things and always rejoyce in God Father Eleutherus we have entreated Irenaeus our brother and companion to bring you these letters and we beseech you that you would have him recommended being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness we would chiefly have recommended him as being Presbyter of the Church which degree he is of What need we recount the Catalogue of the Martyrs in the foresaid Epistle some whereof were perfected by being beheaded others were cast for food to the wild beasts and others again dyed in prison Or what need we reckon up the number of the confessours which till that time survived For he that is desirous may easily and fully know all these things by taking into his hands that Epistle which as I said is inserted entire into our collection of the Martyrs And such were the things that happened in Antoninus's time CHAP. V. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. REport says that when M. Aurelius Caesar brother to this Emperour had drawn up his men in Battalia in order to a fight against the Germans and Sarmatians his army was brought into so great a streight by reason of thirst that he knew not what course to take and that the Souldiers of the Legion of Melitina so it was called which Legion upon account of their faith has continued from that time hitherto kneeling down upon the ground whilst the Army was setting in aray against the enemy according to our usual custom in prayer betook themselves to the making supplications to God Which sight seeming very strange to their Adversaries report says that there soon after followed another thing much more wonderfull ta wit both a terrible Lightning which put the Enemy to flight and destroyed them and also a great shower of rain which fell upon that Army who had prayed to God and refreshed it when all the men in it were just ready to perish with thirst Which story is related both by those Writers who are wholly estranged from our Religion whose care it was to commit to writing matters done in those times and 't is also set forth by our own writers But the Heathen Historians because they are alienated from the Faith have mentioned the wonder indeed but confess not that it was done by the prayers of those of our Religion But our men in that they are lovers of Truth have delivered what was done in a plain and ingenuous manner Amongst which number is Apollinaris who says from that time that Legion which by prayer had wrought that miracle had a name given it by the Emperour accommodate to what was done being called in the Roman tongue Fulminea Tertullian also is a witness of this matter worthy to be credited who dedicated to the Roman Senate an Apologie for our faith which we have before made mention of wherein he confirms this story by a greater and more manifest demonstration Thus therefore he writes saying that the Letters of the most intelligent Emperour Marcus were extant in his time wherein he attests that his Army in Germany being ready to perish for want of water was preserved by the Christians prayers He says moreover that this Emperour threatned those with death who attempted to accuse them of our Religion To which the forementioned Writer adds these words also What-manner of Laws therefore are these which the impious unjust and cruel persons bring against us such Laws as Vespasian did not observe although he had conquered the Jews which Trajan in part disanulled forbidding that the Christians should be sought for which neither Adrian although an inquisitive searcher into all things that were curious nor he who was surnamed Pius did make authentick But let every one determine concerning these things according to his own pleasure we will proceed upon the Series of the subsequent parts of our History Pothinus therefore having finished his life together with those that suffered Martyrdom in Gallia when he was ninety years old compleat Irenaeus succeeded in the Bishoprick of Lyons which See Pothinus presided over This Irenaeus was we understand an auditour of Polycarps in his younger years This person setting down in his third book against Heresies the succession of the Bishops of Rome closes his Catalogue with Eleutherus whose times and actions we now make our researches into because in his time he compiled that elaborate work he writes thus CHAP. VI. A Catalogue of those who were Bishops of Rome THe blessed Apostles therefore having founded and built the Church delivered the
of those parts intreated him although he was not yet Ordain'd Priest to discourse and to expound the holy Scriptures publickly in the Church This will be evidene't by what Alexander Bishop of Jerusalem and Theoctistus Bishop of Caesarea wrote concerning him to Demetrius who thus excuse him Your Holiness has added in your Letters that this thing was never heard of nor done till this time to wit that Laicks should Preach in the presence of Bishops I know not how you came so apparently to misrepresent the truth For they are invited to Preach to the people when they are found fit to profit the brethren by the holy Bishops For example Euelpis was invited to Preach by Neon at Laranda and so was Paulinus by Celsus at Iconium And Theodorus by Atticus at Synnada who were our blessed Brethren And 't is not incredible that the like was done in other places though we never knew it On this manner was the above nam'd Origen honour'd though he was yet young not onely by his familiars but also by forreign Bishops But Demetrius again recalling him by Letters and urging his return to Alexandria by persons that were Deacons of that Church he return'd thither and there executed his accustomed Office CHAP. XX. What Books are now extant of such as Wrote in these times AT this time flourish'd many Learned Ecclesiastick persons whose Epistles which they wrote to one another 't is an easie thing to meet with being preserv'd till this present For they have been kept even in our Age in the Library of the City Aelia which was built by Alexander who presided over the Church which is there Out of this Library we our selves have gather'd together matter for this subject now in hand Beryllus Bishop of Bosira in Arabia being one of them left together with his Epistles and Commentaries Several other monuments of his Polite Ingenie In like manner did Hippollitus who presided over another Church somewhere there came also to our hands a disputation attempted by one Caius a most eloquent man at Rome in the times of Zephyrinus against Proclus who was a defender of the Cataphrygian Heresie In which dispute he silencing the adversaries rashness and boldness in composing new Scriptures mentions onely thirteen Epistles of the divine Apostle Paul not accounting that to the Hebrews amongst the rest Indeed even till this present 't is thought by some of the Romans that that Epistle was not written by this Apostle CHAP. XXI What Bishops were eminent in those times BUt now Macrinus succeeded Antoninus after he had Reign'd seven years and six moneths who having continued Emperour about a year another Antoninus again assumes the Roman Empire In the first year of his Reign Zephyrinus Bishop of Rome departed this life having held that Episcopal charge eighteen years compleat After him Callistus presides in the Bishoprick He having survived five years leaves the care of the Church to Urbanus After this Alexander the Emperour succeeds in the Roman Empire Antoninus having Reigned onely four years At this time Philetus succeeded Asclepiades in the Church of Antioch Now Alexander the Emperour's mother whose name was Mamaea being a most pious woman and Religious in her conversation Origen's same being now every where so spread abroad that it came even to her eares was mightily desirous to see the man and to make tryal of his knowledge in Divine matters which was so admir'd by all men She therefore making her abode at Antioch sends a military guard for him when he had spent some time with her and had demonstrated to her most things which tend to the glory of God and the power of the divine Doctrine he hastned to his wonted charge CHAP. XXII How many of Hippolytus's works are come to our hands AT this time also Hippolytus amongst many other works of his compil'd a book also concerning Easter In which having explain'd the Series of Times and set forth a Cannon of sixteen years concerning Easter he determines his computation at the first year of Alexander the Emperour Now the rest of his works which came to our hands are these Upon the six daies Work Upon those things which followed upon the six daies Work Against Marcion Upon the Canticles Upon some Chapters of Ezekiel Concerning Easter Against all Heresies And many more which you may find preserv'd amongst many men CHAP. XXIII Concerning Origen's Studiousness and how he was honour'd with the dignity of Priesthood ABout this time was the beginning of Origen's writing Commentaries upon the holy Scriptures Ambrosius chiefly inciting him to it by innumerable instigations not with supplications and bare words onely but also with most plentifull supplies of all things necessary For there were alwaies by him when he dictated more in number then seven Notaries which at set times chang'd courses with one another Neither was there a less number of them which wrote books fair together with Girls who had been instructed to write nearly and handsomely To all these Ambrosius liberally afforded a sufficient supply of all things necessary And indeed he conveigh'd into Origen an unspeakable alacrity in his study and labour about the divine Oracles By which means chiefly he induced him to write Commentaries whilest these things were in this posture Ponâianus succeeds Urbanus who had been Bishop of Rome eight years And Zebinus succeeds Philetus in the Bishoprick of Antioch At which time the necessitie of the Churches Affaires constraining him Origen made a journey through Palestine into Greece And received the Order of Priesthood at Caesarea by the imposition of the hands of the Bishops there But what combustions were hereupon rais'd concerning him and what Decrees were made by the Prelates of the Churches upon these commotions And what ever else he continuing to be of great esteem contributed to the Preaching of the divine Word these things requiring a distinct Volume we have in some measure declared in the second book of our Apologie which we wrote in defence of him CHAP. XXIV Concerning the Expositions he made at Alexandria BUt 't was necessary for us to have annex'd these to the things afore-mention'd for in his sixth book of his Expositions upon John's Gospel he declares he compos'd those five first books while he yet liv'd at Alexandria But onely twenty two books of his works upon that Gospel are come to our hands In his ninth book also upon Genesis for there are twelve in all he manifests that he did not onely write those first eight books at Alexandria but also those Comments upon the twenty five first Psalms And moreover those Comments upon the Lamentations five books of which came to our hands In which books there is some mention of his books upon the Resurrection those also are two Volumes Indeed he also wrote his books De Principiis before his removal from Alexandria He also compos'd those books intitl'd
searching all places both high-ways Rivers and fields where he thought I might be conceal'd or where he conjectur'd I might have gone but he was so blinded that he found not my house Neither could he imagine that I should stay at home when there was inquisition made for me And at length after the fourth day when God had commanded me to depart thence and had miraculously âopened a way for me I and my servants and many of the Brethren went out together Now that that was a special act of God's Providence the sequel declar'd in which peradventure I was profitable to some Again after the interposition of some words he relates what happened to him after his flight in these words I my self and my companions being much about the time of Sun-setting apprehended by some Souldiers was brought to Taposiris But Timothcus according to the providence of God was not with us neither was he taken But when he at last came he found the house empty and Souldiers keeping Guard about it and us reduced to slavery After some other words he saith thus What now was the order and manner of this miraculous act of providence I will tell nothing but truth A certain country man met Timothy as he was flying and thus disturb'd in mind and he inquired of him the reason of this great hast he told him the real truth When the man had heard his relation he was then a going to a marriage feast and 't is customary amongst them to tarry all night at such meetings he went his way and coming into the house told the story to those that were set at the table All of them with an unanimous earnestness as if it had been by a compact amongst them rose up together set a running and with great clamours came speedily upon us The Souldiers who guarded us being by them forthwith put to flight they came upon us as we were and found us lying upon Couches without any furniture on them I God knows at first supposing them to be thieves who came thither for prey and pillage continued lying on the Couch naked as I was excepting onely a linnen garment which I had on and offered to them my other cloathes which lay by me But they bid me arise and come out immediately Then understanding what was the cause of their coming thither I cry'd out intreating and beseeching them to depart and let us alone But if their intent was to do me a kindness I begg'd of them to behead me and by that means to prevent those who brought me prisoner thither While I thus cry'd out as my companions and fellow-sufferers in all my troubles doe know they compell'd me to rise up I threw my self on my back upon the ground but they took me by the hands and feet and dragg'd me out There follow'd me those who are my witnesses of these things Caius Faustus Peter Paul who took me together with that Couch upon their shoulders and convey'd me out of the village and having set me upon an Ass unsaddled they carried me away These things Dionysius relates concerning himself CHAP. XLI Concerning those who suffer'd Martyrdom at Alexandria THe same man in an Epistle of his to Fabius Bishop of Antioch gives this account of the combats of those Martyrs who suffer'd at Alexandria in the times of Decius The Persecution amongst us did not begin at the time when the Imperial Edict was issued out but preceded it one whole year For a Soothsayer and a Poet whoever he was who so endamag'd this City had stirr'd up and encouraged the tumults of the Heathens against us exciting them to their Countrey Superstition They being prick't forward by him and having obtained free power of acting all mischief thought it the most acceptable service and worship of their Gods to slaughter us First of all therefore they lay hands upon an old man named Metrá and bid him pronounce some Atheistical words and because he obey'd them not they beat him with clubs and prick'd him in the face and eyes with sharp Reeds and when they had led him into the Suburbs they ston'd him to death Afterwards they dragg'd a believing woman call'd Quinta to the Temple of their Idol and compell'd her to fall down and worship but she turning away her face and abominating it they bound her feet and dragg'd her through the City which is pav'd with sharp stones and having dash'd her against Millstones and scourg'd her they led her to the same place without the City and ston'd her Afterwards all with one accord violently broke into the houses of pious men and every one of them ran to their Neighbours whom they knew and plunder'd and rob'd them their goods which were of greater value they purloin'd but the lumber and what was made of wood they cast forth and burnt in the streets so that the City seem'd as if it had been taken by an enemy but the Brethren withdrew themselves thence and privately fled and like those S t Paul speaks of took joyfully the spoyling of their goods And not one of them that I know of except one who somewhere fell into their hand renounc'd the Lord till this time Moreover at that time they took a most admirable Virgin who was antient call'd Apollonia and buffeting her on the cheeks they dash'd out all her teeth And when they had built a pile of wood before the City they threatned to burn her alive except she would repeat together with them some profane words But she having begged a little respite being let loose forthwith leapt into the fire and was consum'd to Ashes They also apprehended Serapion as he was in his house and having tortur'd him with grievous torments and broken all his joints they cast him down headlong out of an upper room There was now no way for us not the common highway not so much as any narrow street through which we could securely pass either by day or by night Every body proclaiming at all times and in all places that whosoever would not repeat those blasphemous words he should be dragg'd away and burn't immediately After this manner these things continu'd for a great while Afterwards followed Sedition and a Civil war which seized these wretches and returned the cruelty they us'd towards us upon themselves And we had a little breathing time their fury towards us being something appeas'd But presently news came of the translation of that Empire which had been more favourable to us and much fear of a threatning storm appear'd And now arrived the Imperial Edict almost like that foretold by our Lord representing those most terrible times in so much that even the Elect if it were possible should be discouraged Indeed all were put in great fear Immediately many of them who were more eminent yielded up themselves to their Idolatry through fear others who had to doe in the management of the Publick
some of whom suffered the same tortures in their feet and eyes with the forementioned persons but others of them under-went more acute and horrid torments in the sides of their bodies One of which number as to her Sex a woman but a person of a masculine and couragious temper of mind unable to endure the menaces of ravishment having uttered some expressions against the Tyrant because he committed the Government of Provinces to such cruel Judges was first scourged then being hung up a great heighth on an Engin of wood she was tortured in the sides of her body But when the officers appointed for that purpose did by the Judges order apply their tortures to her with a most continued and exquisite vehemency another woman who like the former had taken upon her the vow of virginity as to the composure of her body she was indeed no very taking object and her aspect was despicable but she was endowed with a couragious temper of mind and was corroborated with a valour above her Sex and far excelled those Championesses amongst the Grecians so much famed for their freedom in speaking being unable to endure the sight of those merciless cruel and inhumane practises cried out with a loud voice to the Judge out of the midst of the crowd How long will you thus unmercifully torture my Sister The Judge highly exasperated by that expression forthwith gave command the woman should be laid hold on She was then haled forth before him and having assumed to herself our Saviours venerable appellation first she was sollicited by kind words to offer sacrifice which when she refused to do they drew her by force before the Altar But she behaving her self like her self retained her former alacrity of mind with an intrepid and undaunted foot trampled upon the Altar and overturned that together with what lay upon it Upon which account the Judge enraged like a Savage beast first gave order that she should suffer more and greater tortures in her sides than any one had before undergone for he seemed in a manner desirous to gorge himself with her raw flesh But when his rage was satiated he ordered they should both namely this last with her whom she called sister be fastned together and condemned them to be burnt to death the former of these persons 't is said was born in the Country of the Gazites you must understand that the other well known to most men by the name of Valentina had her original extract at Caesarea But with what expressions can I deservedly set forth that Martyrdom which followed immediately hereupon wherewith the thrice-blessed Paul was adorned This person having had sentence of death pronounced against him at that very interim these Virgins were condemned when he was to be put to death entreated the Executioner who stood ready to cut off his head to allow him a short space of time Having obtained his request with a clear and audible voice he first prayed for all those who were professours of the Christian Religion beseeching God that he would be reconciled to them and quickly bestow on them liberty and security then he supplicated for the Jews access to God by the faith of Christ after this he proceeded in an orderly method putting up the same petitions even for the Samaritans and besought God for the Heathens that they now entangled in errour and an ignorance of God might arrive to an acknowledgment of him and undertake the profession of the true Religion neither did he in his petitions omit to mention the promiscuous crowd that surrounded him After all these O the great and ineffable patience and mildness of his mind he besought the supream God for the very Judge by whom he had been condemned to die for the Emperours and also for the Executioner who stood ready to strike off his head both in the hearing of him himself and of all those also that were present beseeching God that the sin they committed by taking away his life might not be imputed to them Having with a loud voice made these petitions and melted almost all that were present into compassion and tears because he was unjustly put to death nevertheless he made himself ready and yielding his naked neck to be cut asunder by the sword he was crowned with divine Martyrdom on the twenty fifth day of the month Panemus that is before the eighth of the Calends of August Such was the exit of these Martyrs Not long after an hundred and thirty Champions of the same country to wit Egypt admirable for their confession of Christ having by Maximinus's order undergone the same calamitous tortures in their eyes and feet with those formerly mentioned who suffered in Egypt were condemned and sent away part of them to the forementioned Mines in Palestine and part to those in the Province of Cilicia CHAP. IX That the Persecution was afresh renewed and concerning Antoninus Zebina Germanus and other Martyrs NOw after such Valiant Exploits as these performed by Christ's noble Martyrs when the flame of Persecution was somewhat abated and as it were extinguished by their sacred bloud when those in Thebaïs condemned for their confession of Christ to labour in the Mines there were permitted to enjoy rest and liberty and when we hoped to see some few calme and serene days then did He who had gotten the power of persecuting reassume his rage against the Christians upon what account or by what impulse I know not For on a sudden Maximinus's Edicts against us were sent to all places throughout every Province and the Presidents and Prefect of the Praetorium by injunctions Letters and Publick Orders excited the Curators in every City the Magistrates and Tabularii to put in Execution the Imperial Edict which contained an Order that the decayed Idol-Temples should with all diligence be repaired that all persons men women servants and young children should be compelled to do sacrifice and by all means imaginable forced to eat part of the flesh which had been offered that the provisions exposed to sale in the Markets should be defiled with such things as had been sacrificed and that some should be ordered to sit and watch before the Publick Baths to the end they might pollute such as came to cleanse themselves therein with the execrable sacrifices Whilst these things were after this manner put in execution the anxieties of the Christians as it was likely were renewed and increased yea the Gentiles that were unbelievers look't upon what was done to be intollerable and condemned these barbarities as absurd and too outragious for even to them such actions seemed abominable and odious When therefore such a fierce storm of persecution was impendent on all persons every where the divine power of our Saviour did again infuse so great a courage and confidence into his Champions that when no body induced or urged them to it they contemned these high menaces of their Adversaries Wherefore three believers
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
Bishop of Constantinople Asclepas of Gaza Marcellus of Ancyra a City of Galatia the less and Lucius of Adrianople having been accused one for one thing another for another and driven from their Churches arrived at the Imperial City Rome They acquaint therefore Julius Bishop of Rome with their case He in regard the Church of Romes priviledge is such fortified them with his Letters wherein he made use of a great deal of liberty and sent them back into the East restoring to each of them his own ââe and sharply rebuking those who had inconsiderately deposed them They having left Rome and confiding in Bishop Julius's Letters possess themselves of their own Churches and send the Letters to those whom they were written to These persons having received Julius's Letters lookt upon his reprehension as an injury and reproach to them And having assembled themselves in a Synod called at Antioch they most severely rebuke Julius in a Letter written by the joynt consent of them all making it apparent that it ought not to be determined by him if they should have a mind to expell some Bishops from their Churches For they said that they did not make any opposition when Novatus was by them ejected out of the Church Thus wrote the Eastern Bishops in answer to Julius Bishop of Rome But in regard upon Athanasius's entry into Alexandria there hapned a disturbance caused by those who were adherents to Georgius the Arian upon which disturbance there followed as they say Seditions and slaughters of men and because the Arians ascribe the infamy and blame of all these mischiefs to Athanasius as being the authour thereof it is requisite that we speak briefly concerning these things Indeed God the Judge of truth it self only knows the true causes hereof But that such accidents do frequently and usually happen when the multitude is divided into intestine factions is a thing not unknown to prudent persons In vain therefore do Athanasius's slanderers attribute the cause hereof to him and especially Sabinus a Bishop of the Macedonian Heresie Who had he considered with himself how great mischiess Arians have wrought against Athanasius and the rest that embrace the Homoöusian Faith or how many complaints the Synods convened upon Athanasius's account have made thereof or what Maccdonius himself that Arch-heretick has practised throughout all the Churches would either have been wholly silent or if he had spoken any thing would instead of these reproaches have highly commended Athanasius But now having designedly passed all these things over in silence he falsly accuses the affairs done by Athanasius Nor has he made the least mention of that Arch-heretick Macedonius being desirous wholly to conceal his tragick and audacious villanies And which is much more wonderfull he has not spoken ill of the Arians whom notwithstanding he abhorred But the ordination of Macedonius whose heresie he was a follower of he has silently concealed For had he mentioned that he must necessarily have recorded his impieties which those things done at that ordination do sufficiently demonstrate But thus much concerning this person CHAP. XVI That the Emperour sent an order by Philippus Praefect of the Praetorium that Paulus should be ejected and banished and that Macedonius should be enstalled Bishop in his See MOreover the Emperour Constantius residing at Antioch being informed that Paulus had taken possession of his See again was highly incensed at what was done He therefore wrote an order and sends it to Philippus Praefect of the Praetorium who had a greater power than the other Governours of Provinces and was stiled the second person from the Emperour that he should eject Paulus out of the Church and introduce Macedonius into it in his room Philippus therefore the Praefect being afraid that the multitude would raise a tumult attempted to circumvent Paulus by subilety He keeps the Emperours Order concealed in his own possession and pretending to take care of some publick affaires he goes to the publick Bath called Zeuxippus Thither he sends for Paulus with a great shew of respect and honour acquainting him that he must necessarily come to him and he came After he was come upon his being sent for the Prefect immediately shews him the Emperours Order The Bishop patiently bore his being condemned without having his cause heard But the Prefect fearing the rage of the multitude that stood round for great numbers of persons had flocked together about the publick Bath whose meeting there was caused by the report of a suspicion orders one of the Bath doors to be opened through which Paulus was carried into the Imperial Palace put into a ship provided for that purpose and forthwith sent away into banishment The Prefect commanded him to go to Thessalonica the chief City of Macedonia wherein Paulus had had his original extract from his Ancestours in that City he ordered him to reside and gave him the liberty of going to other Cities also to wit those in Illyricum but he forbad his passage into the Eastern parts of the Empire Paulus therefore being contrary to expectation cast out of the Church and at the same time also driven from the City was immediately carried away But Philippus the Emperour's Prefect went forthwith from the publick Bath into the Church Macedonius was with him being thrown into his presence by an engin as it were he sate with the Prefect in his chariot and was exposed to the view of all men they were surrounded by a Military guard with their swords drawn Upon sight hereof a dread forthwith seized the multitude and all of them as well the Homoöusians as the Arians flockt to the Church every one earnestly endeavouring to get in thither When the Prefect together with Macedonius came neer the Church an irrational fear seized both the multitudes and also the Souldiers themselves For because the persons present were so numerous that there could be no passage made for the Prefect to bring in Macedonius the Souldiers began to thrust away the crowd of people by violence But when the multitude wedged together in a crowd could not possibly retire by reason of the places narrowness the Souldiers supposing that the multitude made a resistance and designedly stopped the passage made use of their naked swords as if they had been engaging an Enemy and began to cut those that stood in the way There were destroyed therefore as report says about three thousand one hundred and fifty persons some of whom the Souldiers slew others were killed by the crowd After such brave exploits as these Macedonius as if he had done no mischief at all but were clear and guiltless of what had happened was seated in the Episcopal Chair by the Prefect rather than by the Ecclesiastick Canon Thus therefore did Macedonius and the Arians take possession of Churches by so great and numerous slaughters of men At the same time also the Emperour built The great Church which is now
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
desire Athanasius having received these Letters at Aquileia for there he abode after his departure from Serdica hastned immediately to Rome And having shown the Letters to Julius the Bishop he caused great joy in the Roman Church For they supposed that the Emperour of the East had now given his assent to their Faith in regard he invited Athanasius to come to him But Julius wrote this Epistle to the Clergy and Laity in Alexandria concerning Athanasius The Epistle of Julius Bishop of Rome to those of Alexandria Julius to the Bishops and Presbyters and Deacons and to the Laity inhabiting Alexandria his beloved Brethren health in the Lord. I also rejoyce with you beloved Brethren because you now see before your eyes the fruit of your Faith For that this is truly so any one may see in our brother and fellow Bishop Athanasius whom God hath restored to you upon an account both of his purity of life and also of your prayers Hence it is apparent that you have continually offered up to God prayers which were pure and full of charity For being mindfull of the Celestial promises and of the course of life tending thereto which you have been instructed in by the Doctrine of our foresaid Brother you certainly knew and according to that true Faith which is implanted in you were apprehensive of this that your Bishop could not be perpetually seperated from you whom you carried in your pious minds as being continually present Wherefore I need not make use of many words in this my Letter to you For your Faith hath prevented whatever could have been said by me and by the grace of Christ those things have been fulfilled which you in common prayed for and desired I rejoyce therefore with you for I will say it again because you have preserved your souls inexpugnable in your defending of the Faith Nor do I any whit less rejoyce with my Brother Athan sius because although he hath undergone many sharp afflictions yet he was not one hour unmindfull of your love and your desire For although he seemed to have been withdrawn from you for a time yet he was continually conversant with you in spirit And I am of opinion Beloved that all the trialls and troubles which have hapned to him are not inglorious For both your and his Faith hath thereby been made known and approved amongst all men For had not so many and great afflictions befell him who would have believed either that you should have had so great a respect and love for so eminent a Bishop or that he should have been adorned with such excellent virtues by reason of which he is in no wise to be defrauded of his hope in the heavens He hath therefore obtained a testimony of confession every way glorious both in this and in the world to come For after his many and various sufferings both by Land and Sea he hath trodden under foot all the treachâries of the Arian Heresie and after his having been frequently assaulted and brought into danger through envy he hath despised death being guarded by Almighty God and our Lord Jesus Christ hoping that he should not only avoid his Enemies Plots but also be restored in order to your consolation bringing back to you greater Trophies by reason of your being conscious of having done what was just and good Upon which account he hath been rendred glorious even as far as the ends of the whole earth being approved for his integrity of life undauntedly persisting in the defence of his resolution of mind and Celestial Doctrine and evidently declared by your constant and perpetual judgment to be intirely beloved by you He returns therefore to you now far more bright and glorious than when he departed from you For if the fire tries and refines pretious metalls I mean Gold and Silver what can be said of so eminent a Personage according to his worth who having vanquished the fire of so great afflictions and so many perills is now restored to you having been declared innocent not by our determination only but by that of the whole Synod Receive therefore Beloved Brethren with all Divine Glory and joy your Bishop Athanasius together with those who have been his fellow sufferers And rejoyce in that you enjoy your desires who have nourished and quenched the thirst of your pastour hungring if I may so speak and thirsting after your piety with your comfortable writings For you were a consolation to him during his abode in strange Countries and you have cherished him with your most faithfull souls and minds whilst he was Persecuted and assaulted with treacheries Indeed I rejoyce already whilst I consider and foresee in my mind the joy of every one of you at his return and the most pious meetings which will be given him by the populace and the glorious solomnity of those which will be assembled and what manner of day that will be wherein our brother shall make his return when forepast calamities shall have an end and his pretious and wish't for return shall unite all persons in an alacrity of mind exprest by the highest degree of joy Such a joy as this does as to the greatest part of it reach even as far as us to whom Heaven 't is manifest hath granted this favour that we should be able to come to the knowledge of so eminent a Personage It is fit therefore that we should close this Letter with a prayer May God Almighty and his Son our Lord and Saviour Jesus Christ afford you this perpetual grace rendring you the reward of your admirable Faith which you have demonstrated towards your Bishop by a glorious testimony that better things may await you and your posterity both in this and in the world to come which Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him through our Lord Jesus Christ by whom Glory be to Almighty God for ever and ever Amen I wish you good health beloved Brethren Athanasius confiding in these Letters went into the East The Emperour Constantius received him not then with an incensed mind But upon the suggestion of the Arians he attempted to circumvent him And speaks to him thus You have indeed recovered your See by the Synods determination and our consent But in regard there are some of the people in Alexandria who do refuse to hold communion with you suffer them to have one Church in the City To which request Athanasius immediately made this return and says It is in your power O Emperour to command and do what you will I also ask and request this favour of you which I desire you would grant me When the Emperour had readily promised him to grant it Athanasius forthwith added that he desired to receive the same favour that the Emperour had required should be granted him for he also requested that throughout every City one
the opinion which he had invented and consent to their sentiments But he accepted not of that proposition but challenged them to dispute A day therefore being set by the Emperours own appointment the Bishops there present met and also not a few of the Senatorian Order whom the Emperour commanded to be present at the dispute In their presence Basilius who at that time presided over the Church at Ancyra opposed Photinus the Notaries taking their words in writing There was a very great contest on both sides during their dispute wherein Photinus being vanquished was condemned Spending the residue of his life in exile he wrote a Book in both Languages for he was not unskilled in the Latine tongue He wrote also against all Heresies asserting his own opinion only Let thus much be said concerning Photinus Moreover you must know that the Bishops convened at Sirmium were afterwards displeased with that Draught of the Creed published by them in Latine For it seemed to them after its publication to contain many contradictions Wherefore they earnestly endeavoured to get it out of their hands who had transcribed it But in regard many hid it the Emperour by his Edicts ordered that all the Copies of it should be diligently searched for and gathered up threatning to punish those that should be found concealing of it But his menaces were unable to suppress it when once published in regard it had fallen into many mens hands Thus far concerning this CHAP. XXXI Concerning Hosius Bishop of Corduba BUt in regard we have mentioned Hosius the Spaniard as being against his will present at Sirmium we must say something very briefly concerning him For a little before this person had been sent into Banishment by the fraudulent practises of the Arians But then through the earnest desire of those convened at Sirmium the Emperour sent for him being desirous either to perswade or else by force to compell him to give consent with those Bishops present there For if this could be accomplished an evident testimony would seem to be given to their Faith For this reason therefore he was present as I said being necessitated thereto against his will But when he refused to give his consent they inflicted stripes and tortures upon the old man Upon which account he was necessitated both to consent to and subscribe those expositions of the Faith then published Such was the conclusion of affaires at that time transacted at Sirmium Moreover the Emperour Constantius continued at Sirmium expecting the event of the War against Magnentius CHAP. XXXII Concerning the overthrow of Magnentius the Tyrant IN the interim Magnentius having possessed himself of the Imperial City Rome slew many of the Senatorian Order and destroyed several of the Populace But as soon as Constantius's Commanders having got together a body of Romans marched out against him he left Rome and went into the Gallia's Where there hapned continual engagements and sometimes one side sometimes the other got the better But in fine Magnentius having been worsted about Mursa which is a Fort of the Gallia's was Besieged there In which Fort such a miraculous accident as this is said to have hapned Magnentius attempting to encourage his Souldiers disheartned at their overthrow ascended a lofty tribunal His men desirous to receive him with the shouts and acclamations usually given to the Emperours contrary to their intent diverted them to Constantius For by a general consent they all cried out not Magnentius but Constantius Augustus Magnentius looking upon this to be an Omen of his imminent Ruine departed immediately out of the Garrison and fled to the further parts of the Gallia's Constantius's Commanders followed him with a very close pursuit Whereupon there hapned another Engagement at a place called The Mountain Seleucus wherein Magnentius being totally Routed fled alone to Lyons a City of Gallia three days journey distant from the Fort at Mursa Magnentius having got into Lyons in the first place killed his own mother Then he slew his brother whom he had created Caesar and at last laid violent hands upon himself This was done in the sixth Consulate of Constantius and in Constantius Gallus's second Consulate about the fifteenth of the month August Not long after another of Magnentius's brothers his name Decentius finished his own life by hanging of himself Such was Magnentius his exit But the publick affairs of the Empire returned not to a perfect degree of tranquillity For soon after this another Tyrant arose by name Silvanus But Constantius's Commanders quickly destroyed him whilst he was making disturbances in the Gallia's CHAP. XXXIII Concerning the Jews inhabiting Dio-Caesarea in Palestine AT the same time also that these things hapned there arose another intestine War in the East For the Jews who inhabited Dio-Caesarea in Palestine took Arms against the Romans and overran and destroyed the adjacent places But Gallus who was also named Constantius whom the Emperour having created him Caesar had sent into the East sent an Army against them and Routed them And by his order their City Dio-Caesarea was totally destroyed CHAP. XXXIV Concerning Gallus Caesar. GAllus having done this was unable with moderation to bear his prosperous success but immediately attempted to raise innovations against him by whom he had been created Caesar and he himself was also resolved to play the Tyrant âut whereas his design was soon discovered by Constantius For Gallus had upon his own authority ordered Domitianus at that time Praefect of the Praetorium in the East and Magnus the Quaestor to be slain because they had acquainted the Emperour with his design Constantius highly incensed thereat sent for Gallus to him He being in a very great fear went unwillingly When he arrived in the Western parts and was come as far as the Island Flanona Constantius ordered he should be slain Not long after he created Julianus Gallus's Brother Caesar and sent him against the Barbarians in Gallia Moreover Gallus called also Constantius was slain in the seventh Consulate of the Emperour Constantius when he himself was Consul the third time On the year following in the Consulate of Arbetion and Lollianus Julianus was created Caesar on the sixth of the month November Concerning Julianus we shall make a further mention in our following book But Constantius having got rid of his present mischiefs and disquietudes bent his mind again to an Ecclesiastick War For going from Sirmium to the Imperial City Rome he again summoned a Synod of Bishops and ordered some of the Eastern Bishops to hasten into Italy and at the same time commanded the Western Bishops to meet there also But in the interim that they were making preparation to go into Italy this accident hapned Julius Bishop of Rome died having Presided over the Church there fifteen years Liberius succeeded him in his Bishoprick CHAP. XXXV Concerning Aëtius the Syrian Eunomius's Master AT Antioch in Syria there arose another Arch Heretick Aëtius surnamed Atheus
He had the same sentiments with Arius and maintained the same opinion But he separated himself from the Arian party because they had admitted Arius into communion For Arius as I said before espousing one opinion in his mind made an open profession of another with his mouth when he hypocritically consented to and subscribed the form of the Creed drawn up at the Synod of Nice that he might deceive the then Emperour Upon this account therefore Aëtius separated himself from the Arians Moreover Aëtius had formerly been an Hereticall person and a very zealons defender of Arius's opinion For after he had been a little instructed at Alexandria he returned from thence And arriving at Antioch in Syria for there he was born he was Ordained Deacon by Leontius at that time Bishop of Antioch Immediately therefore he astonished those that discoursed him with the novelty of his speeches And this he did trusting in Aristotle's Categories that Book is so entitled by its Authour from the Rules whereof he discoursed but was insensible of his framing fallacious arguments in order to the deceiving of his own self nor had he learned the scope of Aristotle from knowing persons For Aristotle upon account of the Sophisters who at that time derided Philosophy wrote that Exercitation for young men and opposed the Sophisters with the art of discourse by subtile reasonings Wherefore the Ephecticks who expound Plato's and Plotinus's works do find fault with what Aristotle has subtilly and artificially asserted in that work But Aëtius having never had an Academick Master stuck close to the Sophismes of the Categories Upon which account he could neither understand how there could be a generation without a beginning nor how he that was begotten could be coëternal with him who begat him Yea Aëtius was a man of so little learning so unskilled in the sacred Scriptures and so wholly exercised in and addicted to a contentious and disputative humour which every Rustick may easily do that he was not in the least studious in the perusal of those Ancient writers who have explained the sacred Books of the Christian Religion but wholly rejected Clemens Africanus and Origen persons expert in all manner of knowledge and literature But he patcht together Epistles both to the Emperour Constantius and to some other persons knitting together therein trifling and contentious disputes and inventing subtile and fallacious arguments Upon which account he was surnamed Atheus But although his assertions were the same with those of the Arians yet because they were unable to understand his difficult and perplexed Syllogismes he who had the same sentiments with them was by those of his own party judged to be an Heretick And for this reason he was driven from their Church but he himself pretended that he would not communicate with them There are at this present some Hereticks propagated from him to wit those who were heretofore called Aëtians but now they are termed Eunomians For Eunomius who âad been Aëtius's Notary having been instructed in that Heretical opinion by him afterwards Headed that Sect. But we shall speak concerning Eunomius in due place CHAP. XXXVI Concerning the Synod at Millaine AT that time the Bishops met in Italy there came not very many of the Eastern Bishops in regard most of them were hindred from coming either by their great age or by the length of the journey but of the Western Bishops there met above three hundred For it was the Emperours order that a Synod should be held at the City of Millaine Where being met together the Eastern Bishops requested that in the first place sentence might by a general consent be pronounced against Athanasius that so that having been effected he might in future be perfectly disabled from returning to Alexandria But when Paulinus Bishop of Triers in Gallia and Dionysius and Eusebius the former of whom was Bishop of Alba the Metropolis of Italy and the latter of Vercellae which is a City of Liguria in Italy were sensible that the Eastern Bishops by a ratification of the sentence against Athanasius attempted the subversion of the Faith they arose and with great earnestness cryed out that deceit and fraud was covertly designed against the Christian Religion by what was transacted for they said that the accusation against Athanasius was not true but that these things were invented by them in order to the depravation of the Faith After they had with loud voices spoken all this the congress of Bishops was for that time dissolved CHAP. XXXVII Concerning the Synod at Ariminum and concerning the Draught of the Creed which was published there WHen the Emperour understood this He removed them out of the way by banishment And resolved to convene a General Council that so by drawing all the Eastern Bishops into the West he might if it were possible reduce them all to an agreement in opinion But in regard the tediousness of the Journey rendred this design of his difficult he ordered the Synod should be divided into two parts permitting those then present to meet at Ariminum a City of Italy But by his Letters he gave the Eastern Bishops order to assemble at Nicomedia a City of Bithynia The Emperour issued out these orders with a design to unite them in opinion But this design of his had not a successful event For neither of the Synods agreed amongst themselves but each of them was divided into contrary factions For neither could they convened at Ariminum be brought to agree in one and the same opinion and those Eastern Bishops gathered together at Seleucia of Isauria raised another Schism Moreover after what manner all these matters were transacted we will declare in the procedure of our History having first made mention of some few passages concerning Eudoxius For about that time Leontius who had ordained Aëtius the Heretick Deacon departing this life Eudoxius Bishop of Germanicia a City of Syria being then present at Rome considered with himself that he was to make haste And having framed a cunning discourse with the Emperour as if the City Germanicia stood in need of his consolation and defence he requested that leave might be granted him to make a sudden return The Emperour foreseeing nothing of a design sent him away But he having procured the chiefest persons of the Bedchamber to the Emperour to be his assistants left his own City Germanicia and clancularly possest himself of the Episcopate of Antioch immediately after which he attempted to favour Aëtius and made it his business to assemble a Synod of Bishops and restore him to his dignity to wit his Diaconate But he was in no wise able to effect this because the hatred conceived against Aëtius was more prevalent than Eudoxius's earnestness for him Thus much concerning these things But when the Bishops were assembled at Ariminum the Eastern Prelates affirmed that they were come to the Council with a design wholly to omit the
And having translated that form of the Creed read at Ariminum into the Greek tongue as it has been before related they published and confirmed it giving out that that Creed which was made publick by them at Nice had been dictated by an Oëcumenicall Synod their design being to impose upon the simpler sort of people by the likeness of the Cities name For such persons were ready to think that it was the Creed published at Nicaea a City of Bithynia But this cheat was not at all advantagious to them for it was soon detected and they themselves continued to be exposed to the reproach and laughter of all men Let thus much be said concerning what was transacted in the Western parts We must now pass to the relation of what was done at the same time in the East And our Narrative must begin from hence CHAP. XXXVIII Concerning the Cruelty of Macedonius and the Tumults by him raised THe Bishops of the Arian party assumed a greater degree of boldness from the Imperial Edicts And upon what account they attempted to convene a Synod we will relate a little afterwards But we will first briefly recite those things done by them before the Synod Acacius and Patrophilus having ejected Maximus Bishop of Jerusalem placed Cyrillus in his See Macedonius subverted the Provinces and Cities lying near to Constantinople preferring those that were embarqued in the same wicked design with him against the Churches He ordained Eleusius Bishop of Cyzicum and Marathonius Bishop of Nicomedia who had before been a Deacon placed under Macedonius he was also very diligent in founding Monasteries of men and women But after what manner Macedonius subverted the Provinces and Cities which lay round Constantinople we are now to declare This person therefore having possest himself of the Bishoprick in such a manner as is before related did innumerable mischiefs to those who would not entertain the same sentiments with him Nor did he persecute those only who were discerned to be members of the Church but the Novations also knowing that they also embraced the Homoöusian Faith These therefore were together with the others disquieted undergoing most deplorable sufferings Their Bishop by name Agelius made his escape by âlight But many of them eminent for their piety were taken and tortured because they would not communicate with him And after their tortures they forcibly constrained the men to partake of the holy mysteries For they wrested their mouthes open with a piece of wood and thrust the Sacrament into them Such persons as underwent this usage looked upon it to be a punishment far exceeding all other tortures Moreover they snatcht up the women and children and forced them to be initiated by Baptism And if any one refused or otherwise spoke against this stripes immediately followed and after stripes bonds imprisonments and other accute tortures One or two instances whereof I will mention that I may render the hearers sensible of the apparent barbarity and cruelty of Macedonius and those persons who were then in power They squeezed the breasts of those women who refused to be communicants with them in the Sacrament between the doors of Presses and cut them off with a Saw They burnt the same members of other women partly with iron and partly with eggs exceedingly heated in the fire This new sort of torture which even the Heathens never used towards us was invented by those who professed themselves Christians These things I heard from the long-liv'd Auxano of whom I have made mention in the first Book He was a Presbyter in the Church of the Novatians And he reported that he himself indured not a few miseries inflicted upon him by the Arians before he received the dignity of a Presbyter For he said that he was cast into Prison together with Alexander Paphlagon who with him led a monastick life and sustained innumerable stripes Which tortures as he related he was enabled to indure but Alexander died in Prison by reason of his stripes His Sepulchre is now to be seen on the right hand as you sail into the Byzantine Bay which is named Ceras near the Rivers where there is a Church of the Novatians which bears Alexanders name Moreover the Arians by Macedonius's order demolished many other Churches in divers Cities as also a Church of the Novatians scituate in Constantinople near Pelargus Why I have made particular mention of this Church I will here declare as I heard it from the very aged Auxano The Emperours Edict and Macedonius's violence gave order for the demolishing of their Churches who embraced the Homoöusian opinion This Edict and Violence threatned this Church also with ruine and they were at hand to whom the execution hereof was committed I cannot choose but admire when I reflect upon the great zeal and earnestness of the Novatians towards their Church and the kindness which they had for those persons who at that time were ejected out of the Church by the Arians but do now peaceably and quietly enjoy their Churches When therefore they to whom the execution hereof was enjoyned were urgent to demolish this Church also a great multitude of people that were Novatians and others who embraced the same sentiments with them flock't together thither And when they had pulled down their Church they conveyed it to another place This place is scituate over against the City Constantinople the name of it is Sycae and 't is the thirteenth Ward of the City Moreover the removal of the Church was performed in a very short time it being carried away by a numerous multitude of people with an incredible alacrity of mind For one carried Tiles another Stones a third Timber Some took up one thing some another and carried it to Sycae Yea the very women and little children assisted in this business looking upon it as an accomplishment of their desires and esteeming it as a great gain that they were vouchsafed to be pure and faithful preservers of the things consecrated to God In this manner therefore was the Church of the Novatians at that time removed to Sycae But afterwards when Constantius was dead the Emperour Julian ordered the place to be restored to them and permitted them to rebuild their Church At which time the people in the same manner as before carried the materialls back again and built the Church in its former place and having made it more beautifull and stately they would have it called Anastasia a name apposite and significative This Church therefore was afterwards erected again as I said in the Reign of Julian But then both parties as well the Catholicks as the Novatians were after the same manner persecuted Wherefore the Catholicks abhorred to pray in those Oratories wherein the Arians assembled themselves But in the other three Churches for so many Oratories the Novatians had within the Ciây Constantinople the Catholicks assembled with them and prayed together And there wanted but little of their
of ill-gotten money was in a short time mightily enriched For that Law was put in execution not only where the Emperour was present but in those places also to which he came not At the same time also the Pagans made incursions upon the professours of Christianity and there was a great conflux of such as termed themselves Philosophers Moreover they constituted certain detestable Rites in so much that they sacrificed young children as well males as females inspected their entrails and tasted of their flesh And these were their practises both in other Cities and also at Athens and Alexandria At which City likewise they framed a calumnious accusation against Athanasius the Bishop acquainting the Emperour that he would destroy that City and all Egypt and therefore that it was requisite he should be driven from that City The Prefect also of Alexandria according to the Emperours command made an attempt against him CHAP. XIV Concerning Athanasius's Flight BUt he Fled again saying these words to his intimate acquaintance Friends let us recede a little while for 't is a small cloud which will soon vanish Having spoken these words with all possible celerity he went aboard of a ship and passing over the Nile fled into Egypt They who endeavoured to apprehend him made a close pursuit after him When he understood that his pursuers were not far behind those that accompanied him perswaded him to fly into the wilderness again But by making use of prudent advice he escaped those that pursued him For he perswaded his followers to turn back and meet the pursuers which was done with all possible speed When therefore they who a little before fled approacht the pursuers the persons who sought for Athanasius ask't his followers nothing but this whether they had seen Athanasius They gave them notice that he was not far off and said that if they made hast they would soon apprehend him Being after this manner imposed upon they pursued him very hotly but in vain Athanasius having made his escape came privately to Alexandria and absconded there till such time as the Persecution ceased Such were the miseries which befell the Bishop of Alexandria after his frequent persecutions and troubles occasioned partly by the Christians and partly by the Heathens Moreover the Presidents of Provinces supposing the Emperours superstition to be a fair opportunity of increasing their private gain treated the Christians very ill beyond what the Imperial Order commissioned them to do one while exacting greater sums of money from them than they ought to have done at other times inflicting on them corporal punishments These things the Emperour was sensible of but connived at them And to the Christians making their addresses to him upon this account his answer was 'T is your duty when you are afflicted to bear it patiently for this is the command of your God CHAP. XV. Concerning those who in the Reign of Julianus suffered Martyrdom at Merus a City of Phrygia AT the City Merus Amachius President of the Province of Phrygia gave order for the opening of the Temple there and commanded it should be cleansed from the filth heapt up therein by length of time and that the images in it should be polished and trim'd up This fact did sorely trouble the Christians One Macedonius Thcodulus and Tatianus out of their zeal to the Christian Religion were unable to bear that indignity But having acquired a warmth and fervency of affection towards Vertue they rushed into the Temple by night and brake the images in pieces The Governour highly incensed at what was done resolved to destroy many in that City who were guiltless whereupon the authours of this Fact rendred themselves on their own accord And chose rather to die themselves in defence of the Truth than to see others put to death in their stead The Governour having seized these persons ordered them to expiate the crime they had committed by sacrificing Upon their refusal to do that he threatned them with punishment But being persons endowed with a great courage of mind they disregarded his menaces and shewed themselves prepared to undergoe any sufferings whatever And chose to die rather than be polluted by sacrificing When therefore he had made these men undergoe all manner of tortures at last he gave order they should be laid on Grid-irons under which he commanded fire to be put and so destroyed them At which time they gave the highest and most Heroick demonstration of their sortitude by these words of theirs to the President Amachius if you desire to eat broyled flesh turn us on the other side least we should seem half broyled to your tast After this manner these persons ended their lives CHAP. XVI How when the Emperour prohibited the Christians from being educated in the Grecian Literature the two Apollinaris's betook themselves to writing of Books BUt that Imperial Law which prohibited the Christians from being educated in the Grecian Literature made the two above mentioned Apollinaris's far more eminent than they had been before For whereas both of them were persons well skilled in humane Learning the father in Grammar the son in Rhetorick they shewed themselves very usefull to the Christians at that juncture of time For the father being an exquisite Grammarian composed a Grammar agreeable to the form of the Christian Religion he also turned the Books of Moses into that termed Heroick verse And likewise paraphrased upon all the Historical Books of the Old Testament putting them partly into Dactylick Verse and partly reducing them into the form of Dramatick Tragedy He designedly made use of all sorts of Verse that no mode of expression peculiar to the Grecian Language might be unknown or un-heard-of amongst the Christians But the Younger Apollinaris a person provided with a good stock of Eloquence explained the Gospels and Apostolick writings by way of Dialogue as Plato amongst the Grecians had done Having rendred themselves usefull after this manner to the Christian Religion by their own Labours they vanquished the Emperours subtlety But Divine Providence was more prevalent and powerfull than either these persons industry or the Emperours attempt For that Law quickly became extinct together with the Emperour who made it as we will manifest in the procedure of our History And these mens Works are reputed no otherwise than if they had never been written But some one will perhaps make this formidable objection against us How can you affirm these things to have been effected by Divine Providence For it is indeed evident that the Emperours sudden death proved very advantagious to the Christian Religion But certainly the rejecting of the Christian writings composed by the two Apollinaris's and the Christians beginning again to be cultivated with an education in the Grecian Literature can in no wise be of advantage to Christianity For the Grecian Literature in regard it asserts Polytheism is very pernicious To this objection we will according to our ability make such
the Emperour relinquishing his resolution of revenging himself upon those revilers by deeds discharged his rage by reciprocal Taunts and Scoffs For he compiled a book against them which he entitled Antiochicus or Misopâgân wherein he has left a perpetual brand upon the City of Antioch Thus much concerning these things We must now relate what mischiefs the Emperour then did to the Christians in Antioch CHAP. XVIII How when the Emperour was desirous to consult the Oracle the Daemon gave no answer being afraid of Babylas the Martyr FOr having given order that the Heathen Temples in Antioch should be opened he was very desirous of receiving an Oracle from Apollo Daphnaeus But in regard the Daemon inhabiting that Temple feared his neighbour I mean Babylas the Martyr he gave no answer For the Coffin lay hard by wherein was inclosed the body of that Martyr When the Emperour understood the reason thereof he forthwith issued out an order for the immediate translation of the Coffin The Christians of Antioch understanding this flockt together all of them as well women as young children and carried the Coffin from Daphne into the City with great rejoycings and singing of Psalms The contents of those Psalms were reproachfull reflections upon the Heathenish gods and upon those that confided in them and in their images CHAP. XIX Concerning the Emperours wrath and concerning Theodorus the Confessour MOreover the Emperours Genius and disposition which he had hitherto kept concealed was at that time clearly discovered and manifested For he who before profest himself to be a Philosopher could not moderate himself any longer But being very easily provokt to anger by those reproachfull Hymns was ready to inflict the same punishments upon the Christians which Diocletian heretofore laid on them But in regard his sollicitude about the Persian Expedition afforded him not a convenient opportunity of prosecuting this design he ordered Salustius Prefect of the Pretorium to apprehend those persons that had been most zealous and busie in singing Psalms in order to their being punished The Prefect although as to his Religion he was an Heathen yet did not willingly receive that Order But in regard he could not contradict it he commands many of the Christians to be apprehended and confines some of them to Prison Upon one young man whose name was Theodorus whom the Heathens brought before him he inflicted Tortures and various sorts of punishment ordering that his body should be lacerated all over and then when 't was supposed he could live no longer he released him from his tortures But God preserved this person For he survived that confession a long time Rufinus who wrote an Ecclesiastick History in Latine says that he converst with this Theodorus a long while after this and enquired of him whether during his being scourged and racked he felt an acuteness of pain And that his answer was that the pain proceeding from his tortures was very little and that there stood by him a certain young man who both wiped off the sweat caused by his agony and also corroborated his mind and that he caused that space of time wherein he was tortured to be a delight to him rather than a conflict Let thus much be said concerning the admirable Theodorus At the same time arrived Embassadours from the Persians requesting the Emperour to put an end to the War upon certain express articles and conditions But he dismist them with these words You shall ere long see Us in person and so there will be no need of an Embassy CHAP. XX. How the Emperour perswaded the Jews to sacrifice and concerning the utter destruction of Jerusalem VVHilst the Emperour was very desirous to endammage the Christians some other way besides this he betrayed his own superstition For being much addicted to sacrificing he not only delighted in the bloud of sacrifices himself but thought himself wronged unless others would do so too But in regard he found but few such men as those he sent for the Jews and enquired of them upon what account they abstained from sacrificing whenas the Law of Moses injoyned it Upon their answering him that they could not sacrifice in any other place but only at Jerusalem he gave order that Solomon's Temple should be forthwith re-edifyed In the interim he himself proceeds in his expedition against the Persians But the Jews who for a long time had been desirous of getting an opportune time wherein their Temple might be rebuilt in order to their offering sacrifice were then very industrious about that work They also shewed themselves very formidable to the Christians and their behaviour towards them was proud and insolent threatning they would do them as much mischief as they themselves had formerly suffered from the Romans In regard therefore the Emperour had given order that the charge of that Structure should be paid out of his Exchequer all things were soon provided to wit Timber Stone burnt Brick Clay Lime and all other materials necessary for Building At which time Cyrillus Bishop of Jerusalem call'd to mind the Prophesie of Daniel which Christâ also has confirmed in the holy Gospels and predicted in the presence of many persons that that time would come very shortly wherein one stone should not be left upon another in that Temple but that our Saviours Prophecy should be fulfilled These were the Bishops words And in the night there hapned a great earthquake which tore up the stones of the old foundation of the Temple and dispersed them all together with the adjacent edifices By reason of this accident the Jews were extreamly terrified And the fame of it brought many persons who lived at a great distance to that place When therefore a numerous multitude were gathered together there hapned another prodigie For there came down a fire from Heaven which consumed all the Builders Tools You might have seen Mallets Irons to smooth and pollish Stones with Saws Hatchets Axes in short all things the workmen had which were to be used about that work destroyed by the flames The fire prey'd upon these things for a whole day together The Jews being in the greatest fear imaginable acknowledged though unwillingly that Christ was God But they obeyed not his will but were prepossessed with an opinion of their own Religion and continued firm thereto For neither did a third Miracle which hapned afterwards induce them to a belief of the truth For the night following the impressions of a Cross which cast forth beams of brightness appeared printed upon their garments Which impressions when they saw the next day they endeavoured to wash and rub them out but could not They were blinded therefore as the Apostle says and cast away that good they had in their hands Thus was the Temple instead of being rebuilt at that time totally demolished CHAP. XXI Concerning the Emperours inroad into Persia and concerning his Death MOreover the Emperour made an irruption into Persia a little before the Spring being
places to Jovianus every one of them hoping they should induce him to embrace their own Creed AFter Jovianus's return out of Persia the Ecclesiastick commotions were again renewed For the Prelates of the Churches made it their business to prevent one another each of them expecting that the Emperour would give his assent to their Creed But he had from the beginning adhered to the Homoöusian Faith and openly declared that he preferred that Creed before all others And by his Letters he encourages Athanasius Bishop of Alexandria who immediately after Julianus's death had recovered the Alexandrian Church But being then made more confident and couragious by the Emperours Letters he was freed from fear on all hands The Emperour likewise recalled those Bishops who had been banished by Constantius and had not procured their own revocation by Julianus Moreover all the Heathen Temples were then shut up And the Daemon Priests themselves absconded some in one place some in another The Philosopers also laid aside their Palliums and cloathed themselves in the common and ordinary habit Likewise that Publick pollution caused by the bloud of sacrifices which they had celebrated in Julianus's Reign even to loathsomness was then taken away CHAP. XXV That the Macedonians and Acacians meeting together at Antioch confirmed the Nicene Creed BUt the affairs of the Christians were in no wise in a sedate posture For the principal heads of every party made their addresses to the Emperour supposing they should obtain from him power and authority against those by them reputed to be their adversaries And in the first place those termed Macedoniani present a Libel to him requesting that they who asserted the Son to be unlike the Father might be ejected out of the Churches and themselves put into their places The persons who presented this Supplicatory Libel were Basilius Bishop of Ancyra Silvanus of Tarsus Sophronius of Pompeiopolis Pasinicus of Zelae Leontius of Comani Callicrates of Claudiopolis and Theophilus of Castabali The Emperour having received their Libel sent them away without an answer He exprest himself only thus to them I abominate said he Contentiousness But I Love and Honour those that are desirous of Unity and Concord When these expressions were divulged in the hearing of the other parties they mollified the stiffness of those who were desirous of Contention And this fell out agreeable to the Emperours intent and design Moreover the contentious disposition of the Acacians was then also clearly manifested and they evidently demonstrated their continual usage of complying with their sentiments who were vested with the supream power For meeting together at Antioch in Syria they entred into discourse with Melitius who having separated from them a little before had embraced the Homoöusian opinion And this they did in regard they saw Melitius was highly esteemed by the Emperour who then resided at Antioch Having therefore made a profession of the Homoöusian opinion and confirmed the Nicene Creed by a general consent they drew up a Libel which they presented to the Emperour The Contents whereof are these To the most Pious and most Dear to God Our Lord JOVIANUS VICTOR AUGUSTUS The SYNOD of Bishops present at ANTIOCH Assembled out of divers Provinces Even we our selves are fully satisfied most Pious Emperour that your Piety has in the first place studied to Assert and Constitute the Peace and Unity of the Church Nor are ãâã insensible that You have rightly judged a Draught of the true and Orthodox Faith to be the Head and Fountain of this Unity Wherefore that we may not be reputed of their number who adulterate the Doctrine of truth we declare to Your Piety that we do embrace and firmly adhere to the Creed of the holy Synod heretofore convened at Nicaea Especially since that term therein which to some seems new and unusual we mean the term Homoöusios has with Caution been explained by the Fathers so as to denote that the Son was begotten of the Fathers substance and that he is like the Father as to his substance Not as if any passion were to be understood in relation to that inexplicable Generation nor is the term Ousia taken by the Fathers according to any usual signification of it amongst the Grecians but 't is made use of in order to the subversion of what has been impiously and audaciously asserted by Arius concerning Christ to wit that he existed of things which are not Which Tenet the Anomaeans who are newly sprung up do with a far greater boldness and audaciousness impudently assert to the utter ruine of Ecclesiastick unity Wherefore we have annexed to this our Declaration a Copy of that Creed set forth by the Bishops convened at Nicaea which we also embrace It is this We believe in one God the Father Almighty and all the rest of the Creed I Meletius Bishop of Antioch have presented this Libel and do give my consent to what is above written And so do I Eusebius of Samosata Evagrius of Siculi Uranius of Apamaea Zoilus of Larissa Acacius of Caesarea Antipater of Rhosus Abramius of Urimi Aristonicus of Seleucia upon Belus Barlamenus of Pergamus Uranius of Melitina Magnus of Chalcedon Eutychius of Eleutheropolis Isacoces of Armenia The Great Titus of Bostra Petrus of Sippi Pelagius of Laodicaea Arabianus of Antros Piso of Adani by Lamydrion the Presbyter Sabinianus of Zeugma Athanasius of Ancyra by Orphitus and Aëtius Presbyters Irenius of Gaza Piso of Augusta Patricius of Paltus by Lamyrion the Presbyter Anatolius of Beroea Theotimus of Arabi Lucianus Arcenus We found this Libel recorded in that work of Sabinus's entitled A Collection of Synodick Acts. Moreover the Emperour had taken this resolution with himself that by kind words and perswasives he would extirpate the contentiousness of the disagreeing parties and he declared that he would not create trouble to any person of what belief soever he were of but that he would love and highly value such as should be the principal promoters of the Churches Unity That these things were after this manner done by him Themistius the Philosopher does also attest For in the Oration he composed upon his Consulate he admires the Emperour for his allowing every person a free liberty of worshipping the Deity in such a manner as he desired whereby he repressed the humours of flatterers Upon whom he made very facetious reflections saying 't is experimentally known that they worship the Purple not God and that such persons differ not from the Euripus which sometimes throws its Waves this way at others the quite contrary CHAP. XXVI Concerning the Death of the Emperour Jovianus AFter this manner did the Emperour at that time repress their fury who made it their business to cavill and contend Departing immediately from Antioch he went to Tarsus in Cilicia where he buried Julianus's Body Having performed all the Solemnities of his Funeral he is declared Consul Designing to
dearly beloved Brethren and Fellow-Ministers Evethius Cyrillus Hyperechius Uranius Heron Elpidius Maximus Eusebius Eucarpius Heortasiâs Neon Eumathius Faustinus Proclinus Pasinicus Arsenius Severus Didymion Brittannius Callicrates Dalmatius Aedesius Eustochius Ambrosius Gelonius Pardalius Macedonius Paulus Marcellus Heraclius Alexander Adolius Marcianus Sâhenelus Johannes Macer Charisius Silvanus Photinus Antonius Anyâho Celsus Euphranor Milesius Patricius Severianus Eusebius Eumolpius Athanasius Diophantus Menodorus Diocles Chrysampelus Neon Eugenius Eustathius Callicrates Arsenius Eugenius Martyrius Hieracius Leontius Philagrius Lucius and to all the Orthodox Bishops in the East Liberius Bishop of Italy and the Bishops in the West wish health always in the Lord. Your Letters Dearly beloved Brethren Resplendent with the Light of Faith delivered to Us by Our highly esteemed Brethren the Bishops Eustathius Silvanus and Theophilus brought the most wish't-for joy of Peace and Unity to Us and that most especially upon this account because they have affirmed and demonstrated that Your opinion and Your sentiments are consonant and agreeable both to Our Slenderness and also to all the Bishops in Italy and in the Western parts And this we acknowledge to be the Catholick and Apostolick Faith which from the Nicene Synod hitherto has continued entire and unshaken This Creed Your Legates themselves have professed that they do hold and embrace and being filled with great joy have wiped out all impressions and quenched the remaining sparks of an absurd opinion and have made a publication of this Creed not only in words but under their own hand-writing The Copy whereof We have judged necessary to be annexed to these Letters that we might not leave the Hereticks any pretext of framing another conspiracy whereby they should again excite the Incentives of their own malice and according to their usage rekindle the flames of discord Moreover Our dearest Brethren Eustathius Silvanus and Theophilus have professed and acknowledged this also that both they themselves and also Your Love have always had this Creed and will retain it to the last to wit the Creed approved of at Nicaea by three hundred and eighteen Orthodox Bishops which does contain the perfect Truth and stops the mouthes and vanquishes all the shoals of Hereticks For not of their own accord but by divine appointment so great a Company of Bishops was convened against the madness of Arius as were equal in number to those by whose assistance Blessed Abraham through faith destroyed so many thousands of his enemies Which faith being comprehended in the Hypostasis and in the term Homoousios does like a strong and impregnable fortress beat back and repell all the assaults and mischievous machinations of Arius's perverse opinion Wherefore when all the Western Bishops had met at Ariminum whither the improbity of the Arians had called them together that either by some kind perswasives or which is truest by compulsion of the Secular power they might destroy or perversely deny what had with all imaginable caution been inserted into the Creed their subtilty advantaged them not in the least For almost all those persons then convened at Ariminum who had at that time been either enticed into errour or imposed upon are now returned to a right mind have Anathematized that Draught of the Creed published by them convened at Ariminum and have subscribed to that Catholick and Apostolick Creed ratified and established at Nicaea And having entred into a communion with Us they are with a greater warmth incensed against Arius's Opinion and against his disciples Of which business when the Legates of Your Love perceived an evident proof they annexed You Your Selves to their own Subscription and do Anathematize Arius and what was transacted at Ariminum against the Creed ratified at Nicaea to which transactions You Your Selves beguiled by perjury have subscribed Wherefore it seemed agreeable to Us to write to Your Love and to give assistance to those whose requests are just and equitable More especially because we are ascertained by the profession of Your Legates that the Eastern Bishops are come to themselves and do embrace the same Sentiments with the Orthodox Western Prelates We make known this to you also least you should be ignorant of it that the Blasphemies of the Ariminum Synod are now Anathematized by those who seem to have been damnified at that time by Fraud and that all persons have unanimously conspired in an agreement to the Nicene Creed And this ought to be made known to all men by You that such as have been damnified in their Faith by force and Fraud may now at length return from Heretical darkness to the divine light of Catholick Liberty Who if after this Synod they will not vomit up the poyson of perverse doctrine renounce all Arius's Blasphemies and Anathematize them may know that they themselves together with Arius and his disciples and the rest of the Serpents whether Sabellians or Patropassians or what ever other Heresie they are followers of are excluded from and are no members of the Church's Assemblies which admits not illegitimate Sons God preserve You in safety Dearly beloved Brethren Eustathius and those that accompanied him having received these Letters went over into Sicilia where after they had caused a Synod of Sicilian Bishops to be convened they made a profession of the Homoöusian Faith in their presence and confirmed the Nicene Creed and having received from them Letters written to the same effect they returned to the persons by whom they had been sent Who upon receipt of Liberius's Letter sent Legates from City to City to the principal Assertours of the Homoöusian Faith exhorting them to meet together unanimously at Tarsus a City of Cilicia in order to the confirming of the Nicene Creed and that they might put an end to all manner of contentious disputes which had since that been raised And this had perhaps been effected had not Eudoxius a Prelate of the Arian Religion one who at that time was in great favour with the Emperour hindred it Who being more exasperated because of the Synod summoned to meet at Tarsus framed greater mischiefs against them Moreover that the Macedonians by sending Legates to Liberius entred into a Communion with him and confirmed the Nicene Creed Sabinus himself has confessed in his Collection of Synodick Actions CHAP. XIII How Eunomius separated himself from Eudoxius because he adhered to his Master Aëtius And that a disturbance being raised at Alexandria by Eudoxius's means Athanasius fled again And that when the Populace were tumultuous hereupon the Emperour being afraid by his Letters pacified the Alexandrians and ordered that Athanasius should be put into quiet possession of his Church again ABout the same time Eunomius being separated from Eudoxius held his assemblies apart by himself because after he had several times entreated him to embrace his Master Aëtius's opinion Eudoxius refused to do that And yet Eudoxius did not this willingly For he rejected not Aëtius's opinion in regard it
a pious woman BUt we must relate what was done at Edessa a City of Mesopotamia In that City there is a stately and splendid Church which bears the name of Thomas the Apostle wherein assemblies in order to the performance of the publick duties of Religion are without intermission convened by reason of that places sanctity The Emperour Valens desirous to view this Church and being informed that the whole congregation met therein were followers of that Heresie which he detested struck the Praefect with his own hand as 't is said because he had not taken care to have them driven from that place When the Praefect after this manner abused made preparations though unwillingly to obey the Emperours rage for he was not willing to be the instrument of the murder of so many persons he gave them notice secretly to the intent that no person might be found within that Church But no body heeded either his advice or his menaces For on the day following all persons flock't to the Church And when the Praefect with a great company of Souldiers hastened to the Oratory in order to his fulfilling the Emperours rage a poor woman leading her own little son by the hand went with great speed towards the Church and broke through the ranks of Souldiers which Guarded the Praefect At which the Praefect being highly displeased orders the woman to be brought to him And speaks to her after this manner Miserable woman Whither runnest thou in this undecent manner She replied To the same place that others run too Have you not heard said he That the Praefect is going to put to death all persons that shall be found there I have heard so answered she and do therefore make hast that I may be found there And whither draggest thou that little child said the Praefect the woman replied that he also may be voutsafed the honour of Martyrdom Upon hearing hereof the Praefect made a conjecture of the constancy aâd resolution of the persons assembled in the Church And he went back immediately to the Emperour and informed him that all of them were ready to die for their own faith And declaring withall that it would be absurd to destroy so many persons in so short a time he thereby perswaded the Emperour to desist from being enraged After this manner the Edessens escaped their being destroyed by their own Emperour CHAP. XIX That the Emperour Valens slew many persons the first letter of whose name was Theta upon account of a certain Necromantick divination whereby that was foretold AT the same time a certain destructive Daemon abused the Emperours cruelty For he perswaded some persons to make a strict and over-busie enquiry by a Necromantick divination who should succeed Valens in the Empire To which persons having made use of a certain Magicall inchantment the Daemon gave responses not plain and manifest but as he usually does oblique and ambiguous by shewing only four Letters Theta and Epsilon and Omicron and Delta saying that his name who should Reign after Valens did begin with these Letters and that his name was compounded The report of what had been done came to the Emperours ears But he permitted noâ God who manages all things in a due and orderly manner to have the knowledge of things future and to do what seemed good to him but slighting the sanctions of Christianity for which he supposed himself to have a zeal and ardency he put many to death of whom he had a suspicion that they would seize upon the Empire Therefore the Theodorus's the Theodotus's the Theodosius's and the Theodulus's and as many as had such like names as these were deprived of their lives Amongst whom one Theodosiolus a person of great Valour and Courage a descendant of a Noble Family in Spain was also put to death And out of a fear of the imminent danger many persons at that time changed their names denying those names their Parents had given them when they were young in regard they were liable to danger But let thus much be said concerning this CHAP. XX. Concerning Athanasius's death and the promotion of Peter to his See FUrther you are to know that as long as Athanasius Bishop of Alexandria lived the Emperour upon account of some over-ruling dispensation of Gods providence forbore disquieting Alexandria and Egypt knowing for certain that there was a numerous multitude of persons there who favoured Athanasius and for this reason he was afraid least a sedition being raised at Alexandria the populace who are naturally hot and violent should endammage the publick state of affairs Moreover Athanasius after those many Conflicts He had undergone upon the Church's account departed this life in the second Consulate of Gratianus which he bore with Probus he governed that Bishoprick amidst many dangers fourty and six years and left Peter a pious and eloquent person to succeed him in his See CHAP. XXI That after Athanasius's death the Arians by the Emperour Valens's Order delivered up the Churches in Alexandria to Lucius who had been Ordained by them before and committed Peter to Prison THe Arians therefore took courage immediately being rendred insolent by the Emperour's Religion and without delay they give an account hereof to the Emperour who then resided at Antioch At the same time also Euzoius who presided over the professours of Arianism at Antioch with greediness catches that opportunity so seasonably offered and makes it his design to procure himself to be sent to Alexandria to the intent that he might deliver possession of the Churches there to Lucius the Arian Which was also approved of by the Emperour And forthwith he went to Alexandria accompanied with the Imperial Forces For Magnus Lord Treasurer to the Emperour went along with him The Imperial Order was directed to Palladius Praefect of Egypt and a command was issued forth that the Military Forces there should give their assistance Wherefore they apprehended Peter and confined him to Prison After they had dispersed the other Ecclesiasticks some into one place some into another they seated Lucius in the Episcopal Chair CHAP. XXII That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment But they are recorded in a Letter written by Peter who made his escape and fled to Damasus Bishop of Rome But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the Solitudes MOreover what mischiefs hapned at Lucius's induction into the Sea of Alexandria or what was done against those persons that were ejected as well in as without the Courts of Judicature and how some were subjected to various Tortures and others were banished even after they had been tortured of any of these particulars there is not the least mention made by Sabinus For in regard he was a Semi-Arian he concealed the enormous villanies of his friends But
these sorts of Life and discontinuing their studies of eloquence embraced a Monastick life Having therefore had a taste of the precepts of Philosophy from him who at that time taught Philosophy at Antioch not long after they procured Origen's Works and from them got an insight into the interpretation of the sacred Scriptures For the great fame of Origen did at that time fill the whole world When they had with great studiousness exercised themselves in the perusal of those Books they powerfully opposed the Assertours of Arianism And although the Arians cited Origen's Books in confirmation as they supposed of their own opinion yet these two persons confuted them and evidently demonstrated that they understood not the meaning of Origen Indeed the Arians and their then Abettor Eunomius although they were at that time accounted persons of great eloquence yet as often as they engaged in a discourse with Gregorius and Basilius 't was made evidently apparent that they were men altogether ignorant and unlearned Basilius was first promoted to a Diaconate by Meletius Bishop of Antioch after that he was preferred to the Bishoprick of his own Country I mean Caesarea in Cappadocia and undertook the care of the Churches For being afraid least the novelty of the Arian opinion should prey upon and devour the Provinces of Pontus he went with great hast into those parts Where he constituted Monasteries instructed the inhabitants in his own doctrines and confirmed the minds of those that wavered Gregorius being constituted Bishop of Nazianzum a small City in Cappadocia over which Church his own father had before presided took the same course that Basilius did For he also went up and down to the Cities and corroborated those that were feeble and dispirited as to the faith But more especially he made frequent journeys to Constantinople and confirmed the Orthodox in that City by his Preaching and Discourses Upon which account he was soon after constituted Bishop over the people at Constantinople by the suffrage of many Bishops When therefore what both these persons did came to the Emperour Valens's ears he forthwith ordered Basilius to be brought from Caesarea to Antioch Immediately therefore he was conveyed thither and by the Emperours order was set before the Tribunal of the Praefects when the Praefect put this question to him why he would not embrace the Emperours Faith Basilius with a great deal of confidence found fault with the Emperours Religion and commended the Homoöusian Faith But when the Praefect threatned him with death would to God said Basilius it might happen to me to be delivered from the bonds of the body upon account of the truth Then upon the Praefects admonishing him to inspect and consider the matter more seriously with himself 't is reported that Basilius said I am the same this day that I shall be to morrow I wish that you would not have changed your self After this Basilius continued that day in custody Not long after it hapned that Valens's son a young child whose name was Galates was seized with a sore distemper in so much that his recovery was despaired of by the Physitians The Empress Dominica his mother did positively affirm to the Emperour that she had been sorely disquieted with fearfull and horrid visions in her dreams and that the child was visited with sickness because of the Bishops injurious usage The Emperour taking these things into consideration sends for Basilius And to make tryal of him expresses himself to him after this manner If your Opinion be true pray that my son may not dye If you will believe O Emperour replied Basilius as I doe and if you will assent that the Church shall be united the child shall live When the Emperour would not consent to that the will of God therefore be done said Basilius concerning the child After Basilius had spoken these words the Emperour ordered he should be dismist But the child died not long after Let thus much be compendiously said concerning these persons Moreover each of them wrote and published many and those incomparable Books Some of which Rufinus says were by him translated into Latine Basilius had two brothers Petrus and Gregorius Petrus imitated Basilius's monastick course of life but Gregorius followed his eloquent way of teaching He also finished that Book concerning the Six days-work which Basilius had taken pains about and left imperfect after his Brother's death And recited a Funeral Oration in praise of Meletius Bishop of Antioch at Constantinople There are also several other Orations of his extant CHAP. XXVII Concerning Gregorius Thaumaturgus BUt in regard some are apt to mistake because of the likeness of the name and by reason of the Books which in their title are ascribed to Gregorius you are to know that there was another Gregorius of Pontus who had his original extract at Neocaesarea in Pontus and was ancienter than these Gregorius's For he was Origen's Scholar This Gregorius's fame is very great at Athens at Berytus over the whole Pontick Dioecesis and I had almost said over the whole world For having left the Schools at Athens he went to Berytus and studied the Civill Law Where being informed that Origen did interpret the sacred Scriptures at Caesarea he went in great hast to that City And having been an hearer of the Magnifick exposition of the sacred Scriptures he bad far-well to his study of the Roman Laws and in future became wholly addicted to Origen By whom he was instructed in the true Philosophy and after that his Parents recalling him he returned into his own country Where first of all whilst he was a Laïck He did many miracles sometimes healing the diseased at others driving away devills by Letters in fine he brought over the professours of Gentilism to the faith not only by his words but much more by the works he did He is mentioned also by Pamphilus the Martyr in the Books he wrote concerning Origen Whereto is annexed Gregorius's Oration wherein he returned thanks to Origen at his departure from him There were therefore that I may speak briefly many Gregorius's The first is this ancient Origens Scholar the second Nazianzenus the third Basilius's Brother There was also another Gregorius at Alexandria whom the Arians constituted Bishop of that City during the time of Athanasius's exile Thus much concerning these persons CHAP. XXVIII Concerning Novatus and those from him termed Novatians And that those Novatians who inhabited Phrygia altered the time of celebrating the Festival of Easter and kept it on the same day the Jews did ABout this very time the Novatians who inhabited Phrygia altered the day of celebrating the Feast of Easter How this was done I will declare having first of all told you upon what account the accurate and exact Canon of their Church does at this present flourish in the Provinces of Phrygia and Paphlagonia Novatus a Presbyter of the Roman Church
provided for the combat of dispute heard this they knew not what to do For every one of them fell into a disagreement of opinion some affirming that the Emperours Proposal was good others thinking it not conducive to their design For some were one way affected towards the Books of the Ancients others another Nor could they any longer agree amongst themselves and they dissented not only from other Sects but those of the same Sect differed one from the other Concordant malice therefore like the tongue of those ancient Gyants was divided and their tower of mischief demolished After the Emperour perceived their confused Dissention and was sensible that they confided in disputation only and not in the Exposition of the Ancients he betook himself to a second project And orders every Sect to set forth and deliver in to him in writing a Draught of that Creed which they owned Then those of every Sect amongst them that were skilfullest and most eloquent wrote their own opinion making use of a great deal of caution and circumspection in their expressions A day also was pitcht upon whereon the Bishops of each Sect upon summons met at the Pallace At which time were present Nectarius and Agelius Prelates of the Homoöusian Creed of the Arians Demophilus of the Eunomians Eunomius himself of those that embraced Macedonius's opinion Eleusius Bishop of Cyzicum The Emperour gave them a very kind reception at their meeting and having received a Draught of the Creed in writing from every one of them retired into a private apartment alone where he prayed with much fervency that God would give him his assistance in order to an Election of the Truth And having read over every one of the written Draughts of the Creed he tore all the rest disapproving of them in regard they introduced a separation of the Trinity except the Homoöusian Creed only which he commended and embraced This was the reason of the Novatians flourishing again and of their being permitted to celebrate their sacred assemblies within the Cities For the Emperour admiring their consent as to the Faith with those of his own opinion gave command by the promulgation of a Law that they should securely enjoy their own Oratories and that their Churches should have the same priviledges with those Churches of his own Faith But the Prelates of the other Sects by reason of their disagreement amongst themselves were condemned and despised even by their own disciples And being reduced to a desperation and overwhelmed with grief they made their departure and wrote Consolatory Letters to those of their own party perswading them not to be troubled because many relinquished them and became adherents to the Homoöusian Creed For many they said were called but few chosen Which expression they in no wise made use of at such time as the greatest part of the people through force and fear became their favourers But neither were the Professours of the Homoöusian Creed perfectly free from trouble and disquietude For the affairs of the Antiochian Church caused a division amongst those that were present at the Synod For the Egyptians Arabians and Cypriots gathering together again said that Flavianus ought to be expelled out of Antioch But the Bishops of Palaestine Phoenice and Syria stood up in defence of Flavianus What conclusion this affair had I will declare in its due place CHAP. XI Concerning Maximus the Tyrant how he slew Gratianus by treachery at which time also Justina the mother of Valentinianus Junior desisted though unwillingly from her design against Ambrosius Bishop of Millain for fear of Maximus ABout the same times wherein these Synods were held at Constantinople these transactions hapned in the Western parts Maximus coming out of the Island Britannia invaded the Roman Empire and makes a treacherous attempt upon Gratianus then ingaged in a War against the Alamanni In Italy during Valentinianus's minority Probus a person that had been Consul had the chief management of affairs who at that time bore the Praefecture of the Praetorium Justina mother to Valentinianus Augustus a woman that was an Arian during her Husbands life had no power to be mischievous towards the Embracers of the Homoöusian Creed But after her husbands death when her Son was very young she went to Millain and raised great disturbances against Ambrosius the Bishop issuing out an Order that he should be banished And whilest the people made a resistance against this Order out of their excessive love to Ambrosius and opposed those that endeavoured to hale him away into Exile in that interim news came that Gratianus was treacherously slain by the Tyrant Maximus For Andragathius Maximus's Lieutenant being hid in a Carriage put into the form of a womans Horse-litter and carried by Mules and having given the Guards a Command that they should before-hand spread abroad a report that the Emperour Gratianus's Wife was in that Litter meets the Emperour before Lyons a City in France passing the River The Emperour supposing it to be his Wife was not aware of the Treachery but as a blind man does into a ditch fell into the hands of his Enemie For Andragathius leapt out of the Litter on a Sudden and slew Gratianus Gratianus therefore ended his life in the Consulate of Merobaudes and Saturninus after he had Reigned fifteen years and lived twenty four This accident cool'd the Emperours Mothers heat against Ambrosius Moreover Valentinianus though against his will complyed with the necessity of that juncture and admitted Maximus to be his Colleague in the Empire At which time Probus afraid of Maximus's power resolves upon a retreat into those parts of the Empire nearer to the East Immediately therefore he departs out of Italy and arriving in Illyricum he fixt his Residence in Thessalonica a City of Macedonia CHAP. XII That the Emperour Theodosius having provided a numerous Army against Maximus at which time Flaccilla bore him his Son Honorius lest Arcadius at Constantinople but went himself to Millain where he came to an Engagement with the Tyrant BUt the Emperour Theodosius was extreamly full of care and sollicitude and formed a very powerfull Army against the Tyrant being afraid lest he should treacherously murder Valentinianus Junior also At the same time arrived Embassadours from the Persians requesting Peace of the Emperour Moreover then also a Son was born to the Emperour named Honorius of whom his Wife Flaccilla was delivered in the Consulate of Richomeres and Clearchus on the ninth of September In the same Consulate died Agelius Bishop of the Novatians a little before Honorius's birth On the year following whereon Arcadius Augustus bore his first Consulate with Bauton Timotheus Bishop of Alexandria ended his life who was succeeded in that See by Theophilus A year after this Demophilus Bishop of the Arian Heresie concluded his life The Arians sent for one Marinus a Bishop of their own Heresie out of Thracia whom they entrusted with the Bishoprick But
they forced to work in the Bake-houses In which places many continued till they were grown old being not permitted to go out and their relations taking it for granted that they were dead One of the Emperour Theodosius's Souldiers fell into this snare But after the Souldier was shut up in the Bake-house and not suffered to go out he drew a Dagger that he had and killed those that opposed his escape The rest of them affrighted at what had happened let the Souldier go out The Emperour having had notice hereof punished the Mancipes and gave order that those houses which were Receptacles for Thieves should be pulled down This was one of the ignominious practises from which the Emperour freed the Imperial City Another was of this sort If a woman were taken in adultery they punished the delinquent not with such a sort of punishment as might make her better but in such a manner rather as should aggravate her offence For they shut her up in a narrow Brothel-house and forced her to play the whore in a most impudent manner And during the time of performing that most unclean act they caused little Bells to be rung to the end that what was done within might not be concealed from those who passed by but that that ignominious punishment should be made known to all people by the sound of the Bells rung When the Emperour had information of this impudent usage he would by no means tollerate it but commanded those Sistra for by that name these Stews were called to be pulled down and gave order that women taken in adultery should be punished by other Laws From these two most wicked and reproachfull usages the Emperour Theodosius freed the City of Rome Who after he had well settled all other affairs left Valentinianus Junior Emperour at Rome But he himself together with his Son Honorius returned to Constantinople and entred that City in the Consulate of Tatianus and Symmachus on the tenth of November CHAP. XIX Concerning the Penitentiary Presbyters how these Officers in the Church were at that time put down ABout the same time it was judged requisite to extinguish the Office of those Presbyters in the Churches whose charge it was to oversee Penitents which was done upon this account From such time as the Novatians made a separation of themselves from the Church because they were unwilling to communicate with those that had Lapsed in the Persecution under Decius the Bishops added a Presbyter who was to have the charge of penitency to the Canon of the Churches to the intent that such persons as had sinned after Baptism might make a confession of their crimes before this Presbyter instituted for that purpose This Canon is in force to this day amongst other Heresies Only the Homoöusians and who embraced the same Sentiments with them as to the Faith the Novatians have refused making use of the Penitentiary Presbyter For the Novatians admitted not of this additional Function at its first institution But the Homoöusians who are at this present in possession of the Churches after they had retained the Office of the Penitentiaries for a long time abrogated it in the times of Nectarius the Bishop on account of this accident which hapned in the Constantinopolitan Church There came a Gentlewoman to the Penitentiarie of the Church of Constantinople to whom she made particular confession of those sins which she had committed after Baptism The Presbyter advised the woman to fast and pray continually that together with her confession she might have some work also worthy of Repentance to shew Some time after this the woman detected her self of another crime For she confessed that a Deacon of that Church had lain with her Upon her discovery hereof the Deacon was ejected out of the Church and the people were in a kind of tumult disturbed For they were not only offended at what was done but also because that fact had brought an infamy and disgrace upon the Church When therefore Ecclesiastick persons were reproacht upon this account one Eudaemon a Presbyter of that Church by birth an Alexandrian advised Nectarius the Bishop to abolish the Penitentiary Persbyters Office and to leave every person to his own conscience for the participation of the Holy Mysteries For this in his judgment was the only way of freeing the Church from obloquie and disgrace I my self having heard these words from Eudaemon have taken the boldness to insert them into this my History For as I have often said I have used my utmost care and industry to procure an account of affairs from those that knew them best and to make accurate researches into them lest I should record any passage which is untrue But my answer to Eudaemon when he told me hereof first was this Whether your advice O Presbyter hath been for the Churches good or otherwise God knoweth But I see that it has given an occasion of our not reprehending one anothers faults any more nor of our observing that Apostolick Precept which saith have no fellowship with the unfruitfull works of darkness but rather reprove them But let thus much be sufficient to have been said concerning these things CHAP. XX. That there were at that time many Schisms amongst the Arians and other Hereticks BUt I think it fit not to leave unmentioned those things also which hapned amongst others I mean the Arians Novatians and those who had their denominations from Macedonius and Eunomius For the Church being divided rested not in that division once made But turning again came to an engagement one with another and taking hold of a small and frivolous pretence raised mutual separations and divisions Now in what manner when and for what reasons each party were the Authours of dissentions amongst themselves we will manifest in the procedure of our History But this you must know that the Emperour Theodosius persecuted none of them except Eunomius who holding his meetings in private houses at Constantinople and reciting the books he had written was by the Emperours order sent into banishment in regard he corrupted many persons with his doctrine But the Emperour molested none of the other Hereticks nor did he force them to a communion with himself But permitted every one of them to meet at their private Conventicles and to entertain such Sentiments concerning the Christian Faith as every of them could attain to in their conceptions thereof He gave the other Hereticks a Licence of building themselves Oratories without the Cities But ordered that the Novatians in regard they embraced the same Sentiments with himself as to the Faith should without any fear continue in their Churches within the Cities as I have said before Concerning whom I judge it opportune to relate some passages and shall make a short repetition of what has been said before CHAP. XXI That the Novatians also disagreed amongst themselves A Gelius Presided over the
have made mention above CHAP. II. Concerning Nectarius's death and the Ordination of Johannes WIthin a small intervall of time Nectarius also Bishop of Constantinople departed this life in the Consulate of Caesarius and Atticus about the twenty seventh of the month September Forthwith therefore a Contention arosâ about the Ordination of a Bishop and some desired one person others another When a Consult had been severall times held about this matter it was at last concluded on that Johannes a Presbyter of the Antiochian Church should be sent for from Antioch For a fame was spread concerning him for his Learning and Eloquence Within some small space of time therefore the Emperour Areadius with the common consent of all persons I mean the Clergy as well as Laity sends for him And to the end that his Ordination might be accomplished with more of firmness and authority by the Emperours order many other Prelates were present as was also Theophilus Bishop of Alexandria who made it his business to blacken Johannes's glory and to promote Isidorus a Presbyter under himself to the Bishoprick whom he had a great love for because Isidorus had undertaken a very dangerous affair upon his account What that business was we must now declare When the Emperour Theodosius was actually ingaged in a War against the Tyrant Maximus Theophilus sent presents by Isidorus to the Emperour and delivered two Letters to him ordering him to present the Gifts and Letters to him that should be Conquerour Isidorus in obedience to these commands arriving at Rome stayed there expecting the Event of the War But this business could not lie long concealed for a Reader who accompanied him stole the Letters privately On which account Isidorus being in a great fear fled forthwith to Alexandria This was the occasion of Theophilus's being so highly concerned for Isidorus But the Grandees of the Imperial Palace gave Johannes the preference And in regard many persons raised accusations against Theophilus and presented Libells some upon one account others on another against him to the Bishops that were present Eutropius the Chief person of the Bed-chamber to the Emperour took the written Accusations and shewed them to Theophilus bidding him take his choice whether he would Ordain Johannes or be brought to his Tryall and answer the Accusations on foot against him Theophilus terrified herewith Ordained Johannes Johannes therefore being Ordained was seated in the Episcopall Chair in order to his bearing the Office of a Bishop on the twenty sixth of February in the following Consulate which the Emperour Honorius celebrated at Rome and Eutychianus at that time Praefectus praetorio at Constantinople with Games and Sports But in regard this Johannes is famous both for the Books he left written and also for the many troubles he fell into I judge it fit not to pass his affaires over in silence but relate as compendiously as 't is possible what might be declared more at large and to set forth whence he was from whom extracted how he was called to the Episcopate after what manner he was deprived of it and lastly upon what account he was more honoured after his death than whilest he was living CHAP. III. Concerning the Descent and Education of Johannes Bishop of Constantinople JOhannes therefore was born at Antioch a City of Syria-Coele the Son of Secundus and his mothers name was Anthusa persons of a noble family in that Country He was Scholar to Libanius the Sophista and an hearer of Andragathius the Philosopher Being ready to betake himself to the practise of the Civil Law and perceiving how laborious and unjust a life they lead who are conversant in the Forum he chose rather to follow a quieter sort of life And this he did in imitation of Evagrius who having been educated under the same Masters had long before betaken himself to a more sedate and quieter course of life Changing therefore forthwith his garb and his gate he applied his mind to reading the Sacred Scriptures and frequently went in great hast to the Church on account of praying Moreover he perswades Theodorus and Maximus who had been his School-fellows under Libanius the Sophista to leave their profession which had a respect to nothing but gain and betake themselves to a more simple and meaner course of life Of these two persons Theodorus was afterwards Bishop of Mopsuestia a City in Cilicia and Maximus of Seleucia in Isauria But being at that time very studious and diligent about virtue they were instructed in a monastick course of life by Diodorus and Carterius who then presided over the Monasteries Of these two Diodorus afterwards made Bishop of Tarsus wrote many books being intent upon the bare Letter and obvious sense of the Sacred Scriptures but avoiding the Allegoricall interpretation thereof Thus far concerning these persons Moreover Johannes who converst frequently and familiarly with Basilius at that time ordained a Deacon by Meletius but afterwards constituted Bishop of Caesarea in Cappadocia was made Reader of the Antiochian Church by Zeno the Bishop in his return from Jerusalem Whilest he continued in the degree of a Reader he wrote a book against the Jews Having not long after obtained the dignity of a Deacon from Meletius he wrote his books concerning Priesthood and those against Stagirius Moreover those concerning the incomprehensible nature of God and those concerning subintroduced women After this when Meletius was dead at Constantinople for he had made a journey thither on account of Gregorius Nazianzenus's ordination Johannes made a separation from the Meletianists nor did he communicate with Paulinus but lived quietly for the space of three whole years Afterwards when Paulinus was dead he is ordained Presbyter by Evagrius Paulinus's successour This to speak compendiously was Johannes's course of life before his being made Bishop He was a person as 't is said sower and morose by reason of his overmuch zeal for temperance and as one of his intimadoes has reported from his younger years more addicted to anger than bashfullness Because of his Sanctity of Life he was not cautious and circumspect in relation to things future and by reason of his plainness he was open and easie He used too great a liberty in speaking to those who discoursed him In his teaching he made it his chief business to improve the Moralls of his hearers and in his conferences he was supposed by those who knew him not to be proud and arrogant CHAP. IV. Concerning Serapion the Deacon and how by his instigation Johannes became offended with and an enemy to his Clergy THis being the humour and disposition of Johannes after his promotion to the Episcopate he was more supercilious and severe towards his Clergy than was fitting his design in that being as he expected to rectifie the lives of those under him Immediately therefore at his very entry upon the Bishoprick he
seemed rough and austere to the Ecclesiasticks and incurred their Odium many of them became his enemies and declined him as an angry person Serapion his Deacon incited him to alienate all mens minds from himself And on a time when all the Clergy were present he spake aloud to the Bishop after this manner You will never be able O Bishop to get the mastery over these persons unless you drive them all out with one rod. This expression of his excited an Odium against the Bishop Not long after the Bishop ejected many persons out of the Church some for one reason others for another But they as it usually happens in such violent proceedings of Governours enter into a Combination against him and calumniated him to the people That which induced the hearers to a belief of what was spoken against him was that the Bishop would not eat with any body nor would he upon any invitation go to a Feast Upon which account most especially the calumny against him improved and grew greater Upon what design he refused to eat with any person no one could ever certainly tell For those who are desirous of defending him say that he had a very weak stomack and could hardly digest meat for which reason he did eat alone Others affirm he did this on account of his Ascetick and most severe course of life What-ever of truth there was in this matter it was of no small advantage to his Accusers in order to their calumniating him Notwithstanding the people did highly approve of him upon account of the Sermons he Preach't in the Church loved the man exceedingly and disregarded those persons who attempted to accuse him Moreover what his Sermons were as well those published by himself as them taken by the Notaries from his mouth as he Preach't them how elegant inviting and perswasive it is needless now to declare in regard those that are desirous may read them and reap abundant benefit from them CHAP. V. That Johannes differed not only with the Clergy but with the Magistracy also And concerning Eutropius the Eunuch AS long as Johannes was offensive to the Clergy only the designes framed against him were weak and infirm But after he attempted to reprove many of the Magistracy also beyond the bounds of what was fit then the envy against him was much more enkindled Many things were spoken against him most whereof were in future believed by the hearers But that which made an addition to the calumny was the Oration at that time spoken by him against Eutropius For Eutropius the Eunuch the chief person of the Bed-chamber to the Emperour the first Eunuch that was vouchsafed the dignity of a Consul by the Emperour desirous to be revenged upon some persons who had taken sanctuary in the Church made it his business to get an Edict published by the Emperours prohibiting any person from flying into the Churches for sanctuary but that such as had fled thither should by force be drawn out thence But divine vengeance followed immediately hereupon For the Law was promulged and not long after Eutropius himself having offended the Emperour made his escape into the Church The Bishop therefore whilest Eutropius lay under the Altar and was terrified with fear sitting in the Pulpit out of which it had before been his usage to Preach in order to his being heard more easily made an Oration in reproof of him Whereupon he seemed to give a greater offence to some persons because he was not only incompassionate towards an unfortunate man but on the contrary even reproved him Eutropius therefore at that time bearing the Consulate was by the Emperours order beheaded for some crimes he had committed His name also was rased out of the Fasti Consulares and only Theodorus's name who had been his Colleague in the Consulate was Recorded therein 'T is reported likewise that Bishop Johannes making use of his usuall freedom and boldness in speaking did sharply reprove Gaina also at that time Master of the Milice because he took the confidence to make a request to the Emperour that one of the Churches within the City might be assigned to the Arians who were of the same opinion with himself He also reproved several other of the Grandees upon various accounts with much freedom and boldness by reason of which liberty of his he gained the Ill-will of many persons Wherefore Theophilus also Bishop of Alexandria soon after Johannes's Ordination began to consider how he might undermine and ruine him And with some persons that were present he discoursed privately concerning that affair but he imparted his own design by Letters to many others who were at a great distance For he was not only vexed at Johannes's too great boldness but also because he had not been able to promote Isidorus a Presbyter under him to the Bishoprick of Constantinople In this posture were Bishop Johannes's affairs and immediately at the very beginning of his Episcopate he felt the pangs of mischief and disquietude But we will declare the matters that concern him in the procedure of our History CHAP. VI. Concerning the Tyranny of Gaïna the Goth and the disturbance he raised at Constantinople and concerning his death I Will now relate an affair worthy to be recorded which hapned at this very time and will demonstrate how divine providence freed the City and Roman State from the greatest danger imaginable by unexpected assistances What that was must now be declared Gaïna was by extract a Barbarian Having made himself a Subject to the Romans and ingaged in a Military Employ he rose by degrees and was at length constituted Generall both of the Roman Horse and Foot When he had gotten so great a power he knew not himself nor could he moderate his own mind But as the saying is moved every stone that he might render the Roman Empire subject unto himself He sent for the whole nation of the Goths out of their own Country And took care that such as were his relations should have the Command of the Military Forces Moreover when Tribigildus one of his kindred Tribune of those Souldiers lodged in Phrygia raised a Rebellion by Gaïna's instigation and ruined the whole Province of Phrygia Gaïna orders the matter so that the care of affairs there should be committed to himself To which the Emperour Arcadius foreknowing nothing of his design readily yielded Gaïna therefore forthwith made an Expedition pretendedly indeed against Tribigildus but in reality with a resolution to turn Tyrant He took along with him a vast multitude of the Barbarous Goths And when he was arrived in Phrygia laid all places desolate The Romans were on a sudden mightily disturbed not only by reason of the vast number of Barbarians who were with Gaïna but also in regard the fertilest and most usefull Provinces of the East were highly endangered But then the Emperour in relation to the present juncture of affairs made use of a prudent and
Johannes reproved Sisinnius and said to him a City cannot have two Bishops Sisinnius's answer was Nor has it Johannes being angry hereat and saying you seem desirous of being the only Bishop Sisinnius replyed I do not say that but that I am not a Bishop in your account only when as notwithstanding other persons look upon me to be such Johannes incensed at that answer I said he will make you leave Preaching for you are an Heretick To which Sisinnius made this pleasant return But I will give you a reward if you will free me from so great pains Johannes being mollified with this answer replied I will not make you leave off Preaching if that Office be troublesome to you So facetious was Sisinnius and so ready at answering It would be tedious to write and record all his sayings Wherefore I have accounted it sufficient by these few to shew what manner of person he was I will only add this that he was very eminent for his Learning on which account all the Bishops that were his successours loved and honoured him Moreover all the eminent personages of the Senatorian order had a great affection for and admired him He wrote many Books but he is too studious about words in them and intermixes Poetick terms He was more admired for his speaking than his writing For in his face and voice in his garb and aspect and in the whole motion of his body there was a gracefullness By reason of which accomplishments He was beloved both by all Sects and chiefly by Atticus the Bishop But I think thus much sufficient to have been said concerning Sisinnius CHAP. XXIII Concerning the death of the Emperour Arcadius NOt long after the death of Johannes the Emperour Arcadius died a man of a mild and quiet temper and who at the close of his life got the repute of a person beloved by God for this reason There is at Constantinople a very spacious house which is termed Carya For in the Court of this house there is a Nutt-tree on which 't is reported the Martyr Acacius was hanged and compleated his Martyrdom On this account a small Church was built near that tree The Emperour Arcadius desirous to see this Church went into it one day and when he had said his prayers came out again All those persons who dwelt near that Church ran together to see the Emperour Some went out of the house and made it their business to take their standings before hand in the streets from whence they supposed they might have a plainer view of the Emperour's countenance and of the Guards that were about him Others followed untill all persons together with the women and children were got out of the Church After which all that great house the buildings whereof enclosed the Church on every side fell down immediately Hereupon followed an out-cry together with an admiration because the Emperours prayer had delivered so great a multitude of persons from destruction This hapned thus Moreover Arcadius leaving his Son Theodosius then but eight years old ended his life in the Consulate of Bassus and Philippus on the first of May this was the second year of the two hundredth ninety seventh Olympiad He reigned with his Father Theodosius thirteen years after his Fathers death he reigned fourteen he lived one and thirty years This book contains the History of twelve years and six months In other Copies this following passage occurs not as if it were omitted but worded in a different manner We judged it therefore meet to annex it On which account we have added it at this place BUt in regard the Bishop of Ephesus hapned to die in the interim Johannes was necessitated to go to Ephesus to ordain a Bishop Being arrived in that City and some endeavouring to promote one person others another he preferred one Heraclides his own Deacon by Country a Cypriot to the Bishoprick Whereupon a disturbance being raised in Ephesus because Heraclides was reputed unworthy of the Episcopate Johannes was forced to stay at Ephesus for some time During his residence there Severianus grew more beloved and esteemed by his Auditors at Constantinople Nor was this unknown to Johannes For he was speedily acquainted with what hapned by Serapion whom he had a singular affection for and to whom he committed the whole care of his Episcopate in regard of his piety his fidelity in all concerns his prudence in the management of all matters and his studiousness about defending the Bishops Rights After some time Johannes returns to Constantinople and personally undertook again a becoming care of the Churches But between Serapion the Deacon and Severianus the Bishop there arose a great dissention Serapion opposing Severianus because he strove to out-do Johannes in his Preaching and Severianus envying Serapion because Johannes the Bishop favoured him highly and entrusted him with the whole care of his Episcopate Being thus affected one towards the other the vehemency of their hatred hapned to be much increased by this reason To Severianus on a time passing by Serapion shewed not that honour which is due to a Bishop but continued in his feat whether it was because he saw him not as Serapion afterwards affirmed upon oath before the Synod or whether it was because he slighted the presence of a Bishop as Severianus averred which of these was truest I cannot say God only knows But Severianus could not then bear Serapion's contempt but immediately even before cognizance had been taken of the cause in a publick Synod with an oath condemns Serapion and not only divests him of the dignity of a Deacon but excommunicates him also from the Church Johannes hearing this took it very ill But afterwards when the business came under scrutiny before a Synod and Serapion excused the fact and averred that he saw him not and also produced witnesses in confirmation thereof the whole Synod of Bishops then convened pardoned him and entreated Severianus to admit of Serapion's excuse But Johannes the Bishop that he might fully satisfie Severianus removes Serapion and suspends him from the Office of a Deacon for a weeks space although he used him as his right hand in all businesses in regard he was a most acute and diligent person about Ecclesiastick Disputes and Answers Notwithstanding Severianus could not thus be prevailed with but made it his whole business to get Serapion not only wholly degraded from his Diaconate but excommunicated also Johannes was sorely vexed hereat went out of the Synod and left the Bishops then present to determine the cause having spoken these words to them Do you inquire into the cause and make such a definitive determination as you shall think fit For I refuse to determine the difference between them After Johannes had spoken these words and was risen up the whole Synod arose likewise and left the cause in the same state it was in blaming Severianus rather because he acquiesced not in what had been
possest the Saracens with a vain and irrationall terrour Who supposing the Roman Forces to be falling upon them became terrified and not finding how they might make their escape cast themselves armed as they were into the River Euphrates wherein about an hundred thousand men were drowned These things fell out after this manner But the Romans who laid siege to Nisibis being informed that the King of Persia was bringing many Elephants along with him were terrified and having burnt all their Engines which they had made use of in the siege retreated into their own Country But what engagements hapned afterwards and how Areobindus another Roman Generall killed the valiantest person amongst the Persians in a single duell and how Ardaburius destroyed seven valiant Persian Commanders in an Ambuscade or after what manner Vitianus another Roman Generall vanquished the Remains of the Saracen-forces I think fit to omit least I should seem to digress too far from my Subject CHAP. XIX Concerning Palladius the Courier MOreover the Emperour Theodosius was in a very short time acquainted with the Actions of his Forces After what manner the Emperour had so sudden an account of what was done in places at so great a distance I will relate It was his good fortune to have a servant of a vigorous mind and strong body his name was Palladius This person could ride on horse-back at such a rate that in three days space he could go to those places which are the boundaries of the Roman and Persian Territories and again in as many days return to Constantinople The same man passed through all other parts of the world with an incredible swiftness whithersoever the Emperour sent him Wherefore an eloquent person uttered this saying on a time concerning him This man by his swiftness makes the Roman Empire which in it self is large seem to be little Moreover the King of the Persians was amazed when he heard these things of this man But let thus much be said concerning Palladius CHAP. XX. How the Persians had another severe overthrow given them by the Romans THe Roman Emperour residing at Constantinople and being informed of a Victory apparently given him by God was so good that although his Forces had managed the War very fortunately nevertheless he embraced a Peace He sends Helion therefore a person whom he had a mighty esteem for with Orders to make up a Peace with the Persians Helion arriving in Mesopotamia at that place where the Romans had made a great Ditch for their own security sends one Maximinus an eloquent person who was Assessour to Ardaburius the Generall Embassadour about a Peace When this person was come to the Persian King he acquaints him with his being sent about a Peace not from the Roman Emperours for he affirmed that the Emperour as yet was wholly ignorant of that War and when he knew of it he would look upon it as contemptible but from his chief Commanders When the Persian King was resolved readily to embrace the Embassy for his Army was in great distress by reason it wanted provisions those Souldiers who amongst the Persians are termed The Immortalls their number is ten thousand and they are valiant men came to the Emperour and said that a Peace was not to be admitted of before they had made an attack upon the Romans then careless and negligent The King is perswaded by them shuts up the Embassadour in prison and sends The Immortalls to put their design upon the Romans in execution Being come to the place appointed they divided themselves into two parties and took a resolution of surrounding part of the Roman Army The Romans seeing but one party of the Persians made provision to receive their attack The other party was not seen by them For they rush't forth to fight on a suddain But when the Engagement was just beginning the Roman Army under the command of Procopius Master of the Milice divine providence so ordering the matter appears from an eminence Procopius seeing his Fellow-Souldiers in danger attacks the Persians in the Rear and so they who a little before had surrounded the Romans were themselves encompassed After the Romans had in a short time slain every man of these they set upon those who issued forth upon them from the Ambuscade every man of whom likewise they dispatch with their Darts Thus those termed The Immortalls amongst the Persians were all of them manifestly proved to be Mortalls Christ inflicting this punishment upon the Persians because they had murdered many pious persons that were his worshippers The Persian King informed of this overthrow pretended himself wholly ignorant of the Action and having given admission to the Embassy he spake to the Embassadour in this manner We embrace a Peace not that We yield to the Romans but We do it to gratifie You because We have found You to be the prudentest person of all the Romans Thus the War which had been undertaken upon the account of those Christians who lived in Persia was concluded Which thing hapned in the Consulate of the Two Augusti Honorius being the thirteenth and Theodosius the tenth time Consul on the fourth year of the three hundredth Olympiad The persecution which had been raised against the Christians in Persia ceased at the same time also CHAP. XXI After what manner Acacius Bishop of Amida behaved himself towards the Persian captives MOreover the good action of Acacius Bishop of Amida rendred him much more eminent at that time amongst all men than he had been before For when the Roman Souldiers would by no means restore the Persian Captives whom they had taken when they ruined Azazene to the King of Persia and the Captives in number about seaven thousand were in the interim destroyed by famine which thing was the occasion of no small grief to the King of Persia Acacius thought that business was in no wise to be then neglected Having therefore called together the Clergy under himself Men and Brethren said he Our God stands not in need of Dishes or Cups For he neither eats nor drinks in regard he wants nothing Whereas therefore the Church is possest of many vessells of gold and silver by the beneficence and liberality of those who belong to it 't is agreeable that by a sale of these vessells we should both redeem the Captives from the Souldiers and also provide them food Having discourst of these and many other such like things as these to them he ordered the vessells to be melted down and having paid the Souldiers a ransom for the Captives and fed the Captives for some time he afterwards gave them money to bear their charges and sent them home to their King This action of the admirable Acacius highly astonished the King of Persia because the Romans made it their business to conquer their Enemies both ways as well by War as by Beneficence And 't is said that the Persian King was very desirous that
Acacius should come into his presence to the end he might enjoy a sight of the man and that that was effected by the Emperour Theodosius's order When therefore God had given so eminent a Victory to the Romans many persons who excelled for their eloquence wrote Panegyricks in praise of the Emperour and recited them in publick Moreover the Emperour's Wife wrote a Poem in Heroick Verse for she was a woman of a great eloquence For being the daughter of Leontius the Athenian-Sophist she had been instructed by her Father and cultivated with all manner of Literature When the Emperour was about marrying of this woman Atticus the Bishop made her a Christian and at her Baptism instead of Athanaïs named her Eudocia Many persons therefore as I have said recited Panegyricks some with a design to make themselves taken notice of by the Emperour others endeavouring to publish the powerfullness of their own eloquence being altogether unwilling that that Learning they had gotten by much labour should lie concealed CHAP. XXII Concerning the excellencies wherewith the Emperour Theodosius Junior was endowed BUt I who am neither studious about being taken notice of by the Emperour nor desirous of making a shew of eloquence have taken a resolution of setting forth those excellencies wherewith the Emperour is endowed sincerely and without any Rhetoricall flourishes For in regard his virtues are so singularly usefull my Sentiment is that to pass them over in silence would be a loss to posterity which would be defrauded of the knowledge thereof In the first place therefore although he was born and educated in the Imperiall Pallace yet he contracted nothing of an effeminacy oâ stupidity from that education But was always so prudent as to be reputed by those who addressed to him to have attained a knowledge and experience in most affairs His patience in undergoing hardships was such that he could endure heat and cold couragiously and would fast frequently especially on those days termed Wednesdaies and Fridaies And this he did out of an earnest endeavour of observing the Rites of the Christian Religion with an accuracy He governed his Pallace so that it differed not much from a monasterie Wherefore he together with his sisters rose early in the morning and recited alternative Hymns in praise of God Moreover he could say the sacred Scriptures by heart And with the Bishops who conferred with him he discoursed out of the Scriptures as if he had been an Ecclesiastick of a long standing He was much more diligent in making a Collection of the sacred Books and of the Expositions which had been written thereon than Ptolemaeus Philadelphus had been heretofore For clemency and humanity he excelled all men by far The Emperour Julianus although he was a profest philosopher yet could not moderate his rage and anger towards the Antiochians who had derided him but inflicted most acute tortures upon Theodorus But Theodosius bad farwell to Aristotle's Syllogismes and exercised Philosophy in deeds getting the mastery over Anger Grief and Pleasure He never revenged himself upon any one who had been injurious to him Yea no man ever saw him angry Being on a time asked by one with whom he was pleased to be familiar why he never put to death any person who had injured him his answer was Would to God it were possible for me to restore to life those that are dead To another questioning him about the same thing 'T is no great or difficult thing said he for him that is a man to die but 't is Gods property only by repentance to restore to life him that is once dead Further his Practise of this Virtue was so constant and earnest that if any person had hapned to commit a crime which deserved a capitall punishment he was never led so far as the City-gates onwards on his way to the place of Execution before a pardon was granted whereby he was immediately recalled When on a time he exhibited a Show of hunting wild beasts in the Amphitheatre at Constantinople the people cried out Let one of the boldest Bestiarii encounter the enraged wild beast To whom he gave this answer You know not that We are wont to be spectatours at Shows with clemency and humanity With which saying he instructed the people to be in future delighted with Shows wherein there was less of cruelty Further his piety was such that he honoured all God's Priests but most especially those whom he knew to be more eminent for sanctity of life 'T is reported that when the Bishop of Châbron had ended his life at Constantinople he desired to have his Hair-cloth-Cassock which although it was very foul and nasty he wore instead of a Cloak believing he should thereby partake something of the dead Bishop's sanctity There hapning tempestuous weather one year he was forced to exhibit the usuall and set Shows in the Cirque in regard the people were extreamly earnest for them But when the Cirque was filled with Spectatours the Storm increased and there was a vast fall of Snow at which time the Emperour gave an evident demonstration how he was affected towards God for he made proclamation by the Cryer to the people in these words 'T is much better that we should omit the Show and all joyn in prayer to God that we may be preserved unhurt from the imminent Storm The Cryer had scarce made an end of proclaiming these words when all the people began to supplicate God in the Cirque with the greatest joy immaginable and with a generall consent sang Hymns to him And the whole City became one congregation The Emperour himself went in the midst of the multitude in a private habit and began the Hymns nor was he frustrated of his hope at that time For the air returned to its former serenity and instead of a scarcity of bread-corn the divine benevolence bestowed a plentifull crop upon all persons If at any time a War was raised in imitation of David he fled to God knowing him to be the disposer of Wars and by his prayers he managed them successfully I will here relate therefore how a little after the Persian War when the Emperour Honorius was dead in the Consulate of Asclepioâotus and Marianus on the fifteenth of the month August by putting his confidence in God he vanquished the Tyrant Johannes For 't is my Sentiment that the Actions which hapned at that time are worthy to be recorded because what befell the Hebrews who were led by Moses in their passage over the red Sea the same almost hapned to the Emperour's Commanders at such time as he sent them against that Tyrant Which Actions I will relate in short leaving the ampleness of them which does require a peculiar work to be set forth at large by others CHAP. XXIII Concerning Johannes who Tyrannized at Rome after Honorius the Emperour's death And how God mollified by Theodosius's prayers delivered him into the
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 âbis 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 immortâll 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
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
to the Holy and Oecumenicall Synod but I am hindred Whereto Himerius added that in their return from Dioscorus the Assistant to the Master of the sacred Offices met them and that in company with him the Bishops had gone again to Dioscorus and that he had some things concerning these matters which he had taken in Notes Which having been read 't was manifested that Dioscorus had spoken these express words Having recollected my self and considered what is expedient for me I answer thus In regard the most magnificent Judges who sate in the Session before this have Decreed severall things after many Interlocutions made by every one and I am now cited to a Second Session to the end that the soresaid Decrees may be voided and made null 't is my request that the most magnificent Judges and Sacred Senate who were at the Former Session may be present now also in order to a re-examination of the same matters To whom Acacius as 't is manifestly related in the said Acts gave answer in these very words The Holy and Great Synod have not commanded Your Sanctity therefore to be present that those things which have been transacted before the most Magnificent Judges and the Sacred Senate might be voided and made null but the Synod hath sent us with a command that You should come to the Session and that Your Sanctity should not be absent therefrom To whom Dioscorus returned this answer as the Acts declare You have told me even now that Eusebius hath presented Libells I make a request again that my Cause may be examined before the Judges and Senate Then after other things of this nature which are put into the Acts those were again sent who might perswade Dioscorus to be present at what was transacted Which having been done those who had been sent returned and said that they had taken Dioscorus's answer in Notes which Notes do manifest that he said these words I have already signified to Your pâety that I am afflicted with a distemper and that 't is my request that the most Magnificent Judges also and the Sacred Senate may now likewise be present at the Judgment of those things which shall be inquired into but in regard my distemper hath increased upon that account I have made a delay And the Acts do manifest that Cecropius said unto Dioscoruâ that a little before he had not made the least mention concerning his sickness and that therefore he ought to satisfie the Canons To whom Dioscorus made this return I have said once that the Judges ought to be present Then that Ruffinus Bishop of Samosata said unto Dioscorus that the Agitations and Debates in the Councill were Canonicall and that Dioscorus if he were present might freely speak what he should have a mind to And when Dioscorus enquired whether Juvenalis and Thalassius and Eustathius were come to the Synod he answered that that was nothing pertinent to the business To which words the Acts doe set forth that Dioscorus subjoyned these that he had requested the Christ-loving Emperour that he would give order that the Judges also might be present in the Councill as likewise those Prelates who together with him had been Judges And that hereto the Synod's Messengers said that Eusebius had accused him only and that all the rest ought not to be present And that to these words Dioscorus replied that those other persons ought also to be present who had been judged together with him for that Eusebius had no private Cause against him but a common one to wit concerning those things on account of which all of them had been judged And again when the Synod's Messengers persisted in the same things Dioscorus made answer what I have said I have said once nor have I any thing further to say To which words when declared to the Synod Eusebius Bishop of Dorylaeum said that he had matter of accusation against Dioscorus only and against no person else and he desired that Dioscorus might be cited in by a third Summons After this Aëtius gave information that some persons who stiled themselves Ecclesiasticks together with some others who were Laïcks coming from the City Alexandria had lately presented Libells against Dioscorus and that those men were now standing before the doors of the Councill and crying out When therefore Theodorus a Deacon of the Holy Church of Alexandria had in the first place presented Libells and then Ischyrio who was a Deacon likewise and after him Athanasius a Presbyter and Cyrillus's sisters son and lastly Sophronius in which Libells they accused Dioscorus partly for Blasphemies and partly on account of bodily damages and violent exaction of moneys a third Citation is issued out wherein Dioscorus is admonished to come to the Synod The Messengers therefore appointed for this business being returned made report that Dioscorus had said these words I have sufficiently informed Your Piety nor can I add any thing else thereto Again when the persons sent upon this account had continued to be very urgent in their perswasives to Dioscorus that he would come and he having always given the same answer Paschasinus the Bishop said these words Dioscorus having now been thrice Summoned hath not appeared being prick't in Conscience and he asked what punishment he deserved Whereto when the Bishops had returned answer that he had offended against the Canons and when Proterius Bishop of Smyrna had said at such time as the Holy Flavianus was murdered nothing had been agreeably and orderly done against him they who supplied 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 enquired 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 deposed canonically by his own Bishop of Holy Memory we mean our Father and Arch-Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God But 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 most Blessed Pope Leo to be read
need should require could manifestly prove the thing Which when Symeones had heard he assented saying that he carryed flesh about him which was a frail and mutable thing But when this matter came to be divulged amongst all persons and Symeones as it seemed was obnoxious to a great ignominy he withdrew himself and feigned that he was ashamed When therefore the woman's time of delivery was come and she sate in the usuall posture of women in Travail her Labour caused most acute many and intollerable pangs and brought the woman into the imminentest danger of her life But the Birth fell not in the least Symeones therefore being designedly come thither when he was requested by those present to go to Prayers he declared before them all that the woman should not be delivered untill she would confess who was the Father of the child in her womb Which when she had done and had named the true Father the Infant leap't forth immediately Truth it self doing as 't were the office of a Mid-wife The same person was one time observed to go into the house of a Strumpet and having shut to the door he and she continued alone for some time after this he opened the door again and ran away in great hast looking round least any one should see him whereby he much increased the suspicion In so much that the persons who had seen him brought forth the woman and enquired of her both what the meaning of Symeones's coming into her was and why he made so long a stay The woman swore that for three days before that because of her want of necessaries she had tasted of nothing but water only but that Symeones had brought victualls and meat and a vessell of Wine along with him and having shut the door had spread the Table and bad her go to supper and fill her self with provisions because she had been sufficiently afflicted with want of nourishment and she fetcht out the Remains of the victualls which Symeones had brought to her Further some small time before that Earthquake hapned which shook Phoenice Maritima wherein Berytus Byblus and Tripolis suffered more than other Cities the same Symeones holding a whip on high in his hand scourged most of the Columns in the Forum and cryed out Stand You must dance Because therefore nothing was done unadvisedly and without design by this man some persons present at his doing hereof took particular notice of those Columns which he passed by and did not scourge which Pillars fell not long after being ruined by the Earthquake Moreover he did very many other things the Relation whereof requires a peculiar Treatise CHAP. XXXV Concerning the Monk Thomas who in like manner feigned himself a Fool. THere was also at the same time one Thomas who followed the same course of life in Syria Coele This person went one time to Antioch to receive the annuall stipend allotted for the maintenance of his own Monastery For this annuall stipend was ordered to be paid out of the Revenues of the Antiochian Church Anastasius Oeconomus of the same Church in regard the said Thomas troubled him frequently gave him one day a box on the ear with his hand Whereat when the persons present with them were much offended Thomas said that neither he himself would receive any thing more of the annuall stipend nor should Anastasius pay any more Both which things came to pass Anastasius ending his life on the day following and Thomas being translated to an immortall life in the Hospitall of the Infirm at the Daphnensian Suburb whilst he was on his Return home They laid his dead Body in the Monuments of the Strangers But in regard when one or two had been buried after him Thomas's Body was still above them God showing a great Miracle even after his death for the other Bodies were removed and thrust down the Inhabitants admire this holy person and declare the thing to Ephraemius Then his Holy dead Body is removed to Antioch with a publick Festivity and a solemn pomp and is honourably buried in the Coemitary having at its translation caused the Pestilentiall distemper which then raged at Antioch to cease And the Inhabitants of Antioch do magnificently celebrate an anniversary Feast in honour of this Thomas till these our times But let us return to the proposed Series of our History CHAP. XXXVI Concerning the Patriarch Menas and concerning the Miracle which hapned then to the Boy of a certain Hebrew ANthimus having been ejected as I have said out of the Chair of the Imperial City Epiphanius succeeded in that Episcopate and after Epiphanius Menas in whose time hapned a Miracle highly worthy to be recorded There is an ancient usage at Constantinople that when a great quantity of the Holy parts of the immaculate Body of Christ our God are left remaining some young Boyes of their number who frequent the Grammar-Schools are sent for that they may eat them Which thing having hapned at that time the Son of a Glass-maker as to his oopinion a Jew was called amongst the other Boyes This child told his Parents who enquired the reason of his stay what had hapned and what he together with other boyes had tasted of His Father highly incensed and enraged snatcht up the boy immediately and threw him into the Furnace of coals wherein he usually formed Glass But his mother sought for her son and when she could not find him she went all about the City mourning and making great lamentation And on the third day after standing at the door of her husband's work-house she called her Son by his name weeping and tearing herself The Boy knowing his mother's voice answered her out of the Furnace Shee breaks open the doors goes in and sees her Son standing in the midst of the coals the fire having not touch't him in the least The child when afterwards asked in what manner he had continued un-hurt said that a woman cloathed in a purple garment came to him frequently gave him water quenched the coals that were near him and fed him as often as he was hungry Which passage having been brought to the hearing of Justinian he ordered the boy and his mother to be Baptised in the Laver of Regeneration and enrolled them amongst the Clergy but his father because he would not embrace the profession of Christianity was by the Emperour's order crucified in the Suburb Sycae as designing to have murdered his own son These things hapned in this manner CHAP. XXXVII Who were Bishops of the Greater Cities at that time AFter Menas Eutychius ascends the Episcopall Throne at Constantinople But at Jerusalem after Martyrius Salustius succeeds in that See and after him Helias After Helias Petrus and after Petrus Macarius whose Election the Emperour approved not of so that he was afterwards Ejected out of his own Chair For they affirmed that he asserted
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
the State 's being deprived of an Emperour adding with all that 't was misbecoming a Prince to insult over a woman that was a widdow over a dead Emperour and over a deserted State For that he himself when he had faln sick sometime since had not only experienced the like humanity and kind usage but had likewise had the best Physitians sent him by the Roman State who also freed him from his distemper Hereby therefore Chosroes is prevailed upon And although he was just ready to make an Invasion upon the Territories of the Romans yet he concludes a Truce for the space of three years in the Eastern parts But 't was thought good that Armenia should not be included in the like conditions of a Truce so that he might wage War there provided no body disturbed the Eastern parts During the transaction of these affairs in the East Sirmium was taken by the Abares which City the Gepidae had possest themselves of before but had afterwards Surrendred it to the Emperour Justinus CHAP. XIII Concerning the Election of Tiberius to the Empire and concerning his disposition ABout the same time Justinus by the advice of Sophia proclaims Tiberius Caesar. At which Election Justinus made such a speech as transcends all History as well ancient as modern the most Commpassionate God allowing Justinus this opportunity both for a confession of his own sins and also that he might be the Authour of wholesome advice for the advantage and benefit of the State For at a convention in the Atrium of the Imperial Pallace where ancient custome says such Solemnities were performed both of Johannes the Patriarch whom we mentioned before together with his Clergy of the Magistracy and Honorati and of all the Grand Officers about the Court Justinus when he had invested Tiberius with the Imperial Coat and had cloathed him in the Purple Robe with a loud voice spake publickly these following words Let not the Magnificence of Your Attire deceive You nor the Scene of those things which are seen by which I have been imposed upon and have rendred my self obnoxious to the Extreamest of Punishments Do You correct my mistakes and withall Lenity and Mansuetude Govern the State Then pointing to the Magistrates You ought not said he in any wise to be perswaded by them and further added For they have reduced me to those Circumstances wherein You now behold me He uttered severall other such like expressions which put all persons into an amaze and drew from them plenty of Tears Now Tiberius was very tall of Body and besides his Stature the Comeliest person not only of Emperours but of all other men as far as any one may conjecture in so much that in the first place even his very shape deserved an Empire His temper of mind was Sweet and Curteous a person that received all men kindly even at the first sight He esteemed it the greatest Riches to be liberall to all men in reference to bountifull Contributions not only as far as a necessity but even to an affluence For he considered noâ what Petitioners ought to receive but what it became an Emperour of the Romans to give 'T was his Sentiment that that Gold was adulterate which was Collected with the Tears of the Provincialls Hence 't is certain it was that he remitted the Collection of one whole years Tribute to the Tributaries And those possessions which Adaarmanes had ruined he freed from the Tributary Function not only in proportion to the damage they had suffered but also much above the loss Moreover those illegall Presents were remitted to the Magistrates for which Bribes the Emperours had heretofore sold their Subjects to them He also wrote Constitutions concerning these matters making thereby provision for the security of posterity CHAP. XIV That the Emperour Tiberius raised a vast Army to be imployed against Chosroes at the head whereof he sent Justinianus the Dux and drove Chosroes out of the Roman Pale HAving therefore imployed the ill gotten Treasure to a good use he made provision for a War And raises so vast an Army of valiant men by listing the choycest Souldiers both of the Transalpine Nations who inhabit about the Rhine and also of the Cisalpines of the Massagetae likewise and other Scythick nations of those also about Pannonia and Moesia of the Illyrii and Isauri that he intermixt near an Hundred and fifty thousand men with his incomparable Troops of Horse and Routed Chosroes who after his taking of Daras immediately in the Summer had made an irruption into Armenia and from thence resolved upon an Invasion of Caesarea which is the Metropolis of Cappadocia and of the Cities in that Region He contemned the Roman Empire in such a manner that when Caesar dispatch't away an Embassy to him he would not vouchsafe the Ambassadours access to himself but ordered them to follow him to Caesarea for there he said he would give them audience But when he saw the Roman Army fronting him Commanded by Justinianus Brother to that Justinus who had been barbarously murdered by the Emperour Justinus accurately well Armed the Trumpeâs sounding an Alarm the Colours raised in order to an Engagement the Souldier greedy of slaughter and with a most incomparable decency breathing forth rage and fury lastly such and so great a number of Horse as none of the Emperours had ever conceived in their mind he was stricken with a great amazement sighed deeply at so unhop't-for and unexpected a thing and would not begin a Fight When therefore he deferred an Engagement made delayes spent the time and only feigned a Fight Curs the Scythian a person that Commanded the Right Wing makes an Attack upon him The Persians were not able to bear the Shock of his Charge but apparently deserted their Ranks whereupon Curs made a great slaughter amongst the Enemy Then he Attacks the Rere of the Persian where Chosroes and the whole Army had their Baggage and he takes all the Kings Treasure and moreover the whole Baggage in the very sight of Chosroes who bore it with patience and thought his own trouble might with more ease be indured than the Attack of Curs In this manner therefore Curs together with his Souldiers possesses himself of great Riches and Plunder and drives away the Beasts of burthen together with their Burthens amongst which hapned to be Chosroes's Sacred Fire adored by him as a God after this he marches round the Persian Army singing a Victorious Song and about Candle-lighting returns to the Roman Army which had now left its Station neither Chosroes nor the Romans having begun a Fight only some Skirmishes had hapned and as it usually happens sometimes one man came out of each Army and engaged in a single Combat On the night following Chosroes kindled many Fires and prepared for a Night-Fight
against his will to undertake the Imperial dignity BUt when the Inhabitants of Edessa refused to do that they left Priscus there and by force lay hands upon Germanus Commander of the Militia in Phoenice Libanensis whom they create their Leader and as much as they were able to do it their Emperour But upon Germanus's refusall of that and their urging it with a greater degree of heat and fierceness a contention was raised on both sides he striving that he might not be compelled and they contending to bring about what they desired and when the Souldiers threatned him with death unless he would voluntarily undertake that dignity they conferred on him and Germanus with a willing mind embraced death at length after they saw he could not be terrified nor was to be abashed they betook themselves to scourging him and maimed the members of his body supposing he would in no wise indure those Tortures for they judged him not more hardy than Nature and his age would bear Having therefore set about this matter they made tryall of him with a kind of Reverence and Compassion and in fine forced him though unwilling to consent and to swear in a set form of words that in future he would continue faithfull unto them In this manner therefore they compelled him their Subject to become their Ruler him whom they governed to turn their Governour and him a Captive to be their Sovereign Then they displaced all other Officers in the Army the Praefects of the Troops the Tribunes the Centurions and Decurions and put whom they pleased into their places casting forth reproaches in publick upon the Empire And for the most part they behaved themselves towards the Provincialls with more of Modesty indeed than Barbarians usually do but were far from being Fellow-Souldiers and Servants of the State For they neither received the Annonae by appointed Measures or weights nor were they contented with the Mansions or Quarters assigned them But every one's Sentiment was his Law and his will his set Measure CHAP. VI. How the Emperour sent Philippicus again but the Army refused to receive him IN Order to the Composure of these disturbances the Emperour sends Philippicus Whom the Souldiers not only received not but if they suspected any one to have an inclination towards him he was in great danger of his life CHAP. VII Concerning Gregorius Bishop of Antioch and the Calumny framed against him and in what manner he evinced it to be false WHilst affairs were in this posture Gregorius Bishop of Antioch makes his return from the Imperial City having now been Conquerour in a certain Conflict which I will here give a Narrative of Whilst Asterius was Comes of the East a difference had risen between him and Gregorius wherein all the eminentest Citizens of Antioch had betaken themselves to Asterius's side The Commonalty also and Artificers of the City sided with Asterius For all of them affirmed that they had received some injury or other from Gregorius At length even the Populacy were likewise permitted to cast reproaches upon the Bishop Both parties therefore as well the eminenter Citizens as the Artificers agreed in one and the same opinion with the Populacy and both in the Streets and in the Theatre exclaimed against the Patriarch in a reproachfull manner nor did the Players abstain from loading him with such contumelies In the interim Asterius is deprived of his Government and Johannes undertakes it who was ordered by the Emperour to make an enquiry into that disturbance This Johannes was a person unfit to manage the most triviall affairs much less to compose a matter of such consequence Having therefore filled the City with Tumults and Disturbances and by a publication of his Edicts declared that any one that would might accuse the Patriarch He receives a Libell against him presented by a certain person who was President of a money-Table wherein 't was set forth that Gregorius had had to do with his own Sister who was given in marriage to another man He receives likewise Accusations from other men of the same kidney which related to the peace and repose of the City Antioch as if that had been frequently disturbed by Gregorius As to the Crime he stood charged with for disturbing the Repose of the City Gregorius's answer was that his defence was ready But in relation to other matters objected against him he appealed to the Emperour and a Synod Having me therefore his Assessour Councellour and Companion he went to the Imperial City Constantinople in order to the making his defence against these Accusations And the Patriarchs in all places partly in person and partly by their Legates having been present at the Examination hereof as likewise the Sacred Senate and many of the most pious Metropolitans when the matter had been thorowly sifted at length after many Actions Gregorius carried the Cause in so much that his Accuser was scourged with Nerves lead about the City and punished with Exile From thence therefore Gregorius returns to his own See at such time as the Roman Army in the East was in a Mutiny Philippicus then making his Residence about the Cities Beraea and Chalcis CHAP. VIII That Antioch suffered again by Earth-quakes FOur months after his return on the Six hundredth thirty seventh year of Antioch's being styled a Free City Sixty one years after the former Earthquake on the last day of the month Hyperberetaeus whereon I had married a young Virgin and the whole City kept Holiday and celebrated a publick Festivity both as to Pomp and also round my Marriage-Bed about the third hour of the night hapned an Earthquake accompanied with a dreadfull noyse which shook the whole City it overturned very many Edifices and tore up their very foundations In so much that all the Buildings which stood about the most holy Church were totally ruined only the Hemisphaere thereof was preserved which Ephraemius had built of Timber fell'd in the Daphnensian Grove when it had suffered by an Earthquake in Justinus's Empire In the Earthquakes which hapned afterwards the same Hemisphaere had been so bowed towards the Northern-side that it had Timber-Props wherewith 't was supported Which Props having been thrown down by the violent concussion of the Earth the Hemisphaere returned to the other side and being directed by a certain rule as 't were was restored to its proper place Moreover there fell many Buildings of that Region termed the Ostracine the Psephium also of which we have made mention before and all those places called the Brysia the Edifices likewise about the most venerable Church of the Theotocos only its middle Porticus was miraculously preserved Further all the Towers in the Campus were ruined but the rest of the Building continued entire excepting only the Battlements of the Walls For some Stones of those Battlements were driven backward but they
fell not Severall other Churches suffered likewise as did also the one of the publick Baths to wit one of them which was divided according to the Severall seasons of the year An innumerable company of people perished also in this Earthquake and as some have made a Conjecture from the publick Annona this Calamity destroyed about Sixty thousand persons But the Bishop was beyond all expectation preserved although the house wherein he sate fell and no person escaped save only those who stood about him Which persons when another shaking of the Earth had rent that place took up the Bishop on their shoulders and let him down by a rope and so made their escape from danger There hapned another thing also which was Salutary to the City in regard our Compassionate God sharpned his Menaces with Lenity and chastized the Sin of the people with the Rod of commiseration and mercy For no part of the City hapned to be burnt notwithstanding there was so vast a quantity of flame every where in the City which arose from the Hearths from the publick and private Candles from Kitchins Furnaces and Baths and from innumerable other places Further many persons of great note and eminency perished in this Earthquake amongst which number was Asterius And the Emperour administred comfort to this Calamity of the City by a supply of money out of his Exchequer CHAP. IX That the Barbarians taking Courage from the Defection of the Army from the Emperour set upon them and were worsted by Germanus BUt the Army persisted in their Defection in so much that the Barbarians made an irruption into the Roman Territories being fully perswaded that no person would hinder them from doing such actions as are usually perpetrated by Barbarians But Germanus marches out against them at the head of the Roman Army and gave them such a totall Rout and overthrow that not so much as a Messenger was left remaining to carry the Persian news of their Calamitous Defeat CHAP. X. Concerning the Emperour's Clemency towards the Mutineers MOreover the Emperour rewarded the Army with money But he recalled Germanus with some other persons from thence and brought them to Tryall And though all of them were condemned to undergo a capital punishment yet the Emperour would not permit them to suffer any thing of trouble or inconveniency yea he bestowed honours and rewards upon them Whilst these affairs proceeded in this manner the Abares made two Excursions as far as that termed the Long Wall possest themselves of Singidunum Anchialus and all Achaia and took severall other Cities and Castles and reduced the persons they found there to slavery destroying all places with Fire and Sword no resistance being made against them in regard the greatest part of the Roman Army made their residence in the East The Emperour therefore sends Andreas a personage of eminentest note amongst the Imperial Satellites who might perswade the Army to receive their former Leaders and the rest of their Commanders CHAP. XI That Gregorius Bishop of Antioch was sent to pacifie the Army BUt when the Souldiers would not endure so much as to hear this order the management of that whole affair is committed to Gregorius not only because he was a person fit to negotiate matters of the greatest importance but also in regard the Army gave him a deserved deference and paid him the highest respect and honour For some of the Souldiers had had money bestowed on them by him and he had supplied others of them with Clothes Provisions and other Necessaries at such time as when registred in the Muster-Roll they had marched thorow his Grounds Having therefore sent Messengers all about he calls together those who were accounted the principall persons of the Army to a place termed Litarba distant from Theopolis about Three hundred Furlongs To whom after he was come amongst them notwithstanding he lay on his Bed he spake these words CHAP. XII Gregorius's Speech to the Army I Was indeed of Opinion Ye Men truly Romans as well by Name as for Your Actions that You would have long since come to Me both to Confer with Me about the present Juncture and to take that Advice also which My Benevolence towards You doth abundantly promise Which kindness of mine has indubitably been confirmed by former Good Offices at such time as by sending You supplies of Necessaries I Asswaged Your Navall Tumult and the Storm which arose from thence But in regard That has been neglected till now an inducement thereto having peradventure not hapned from above both that the Persians vanquished by persons without a Leader might perfectly understand the Valour of Romans and also that Your sincere kindness towards the State having been accurately tried by opportunity and attested by Actions themselves might every way receive confirmation For You have evidently demonstrated that although You have had Cause of Trouble and Offence against your Leaders given you yet nothing is more of value to You than the State Come on therefore Let us now consider what is to be done The Emperour invites you and has promised an Amnesty of all that is past having received your Benevolence toward the State and your fortitude in Battell in place of the Boughs and Olive-Branches of Suppliants and having given you these securest pledges imaginable of his Pardon in regard he says thus if God hath given Victory to your Benevolence towards the State and your Offences being dispelled your Courage has shined forth which is a most certain argument of Pardon granted How shall not I follow the Divine Judgment The heart of a King is in the Hand of God and he inclines it which way he pleases Obey me therefore ye Romans with all imaginable speed And let us not loose the present opportunity nor frustrate it by letting it slip for it hates to be taken after it has escaped and vex't as 't were because it was neglected never suffers it self to be taken twice Be ye Heirs of your Ancestours obedience as you have been Inheritours of their Valour that you may every way show your selves Romans and that no infamous brand may be fixt upon your name or demonstrate you to be a spurious Issue Your Ancestours when under the Government of Consuls and Emperours by Obedience and Valour possest themselves of the whole World Manlius Torquatus Crowned his own Son by beheading him who though he had behaved himself valiantly had notwithstanding disobeyed Command For by the prudent conduct of Commanders and the Obedience of the Milice great things are wont to be performed But if the one of these two be separated from the other it Halts Staggers and Stumbles in regard these most excellent pair of Virtues are disjoyned Make no longer delays therefore but be perswaded by Me the Sacerdotall Function does now mediate between the Emperour and his Army and give a demonstration
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
whereas the divine Laws of our Religion were disturbed and subverted for in one and the same Feast a diversity of time begat the greatest dissention imaginable amongst those who celebrated the Feast in regard some persons afflicted themselves with fastings and austerities others indulged to Leisure and Mirth there was no mortall able to find out and administer a remedy to this mischief because the controversie hung in an equall poyze as 't were between the dissenting parties To the only Omnipotent God it was easie to cure these Evills Whose sole Minister of good things upon earth appeared to be Constantine Who after he had received an account of what we have even now mentioned and saw that his Letter to Alexandria proved ineffectuall himself mustered up all the Forces of his own mind and said that this new sort of a War against an invisible Enemy that had disturbed the peace of the Church ought to be ended by him CHAP. VI. In what manner he gave order that a Synod should be convened at Nicaea IMmediately therefore setting in array as 't were a divine Army against him he convened an Oecumenicall Synod by honourable Letters inviting the Bishops every where to the end they should come with all the speed imaginable Nor was it a simple and bare Order but the Emperour's appointment gave assistance to the business it self For to some he allowed a Liberty of making use of the Cursus publicus others he supplied abundantly with the assistances of Beasts of Burden Moreover a most convenient place was assigned for this Synod a City namely which from Victory has the name Nicaea situate in the Province of the Bithynians When therefore the Emperour's Order was brought into all the Provinces all persons set out as 't were from some Goal and ran with all imaginable alacrity For the hope of good things drew them and the participation of Peace and Lastly the spectacle of a new Miracle to wit the sight of so great an Emperour When therefore they were all come together that which was done appeared to be the work of God For they who were at the greatest distance one from another not only in minds but in bodies Regions places and Provinces were seen assembled together in one place And one City received them all as 't were some vast Garland of Priests made up of a variety of beautifull flowers CHAP. VII Concerning the Occumenicall Synod at which were present Bishops out of all Provinces THe most eminent therefore amongst God's Ministers of all those Churches which fill'd all Europe Africk and Asia were convened And one sacred Oratory enlarged as 't were by God himself included at the same time within its walls Syrians and Cilicians Phoenicians and Arabians Palestinians likewise and moreover Egyptians Thebaeans Libyans those also that came out of Mesopotamia There was likewise present at this Synod a Persian Bishop nor was b the Scythian absent from this Quire Pontus also Galatia and Pamphilia Cappadocia Asia and Phrygia afforded their most select Divines Moreover there appeared here Thracians and Macedonians Achaians and Epirots and such as dwelt far beyond these were nevertheless present From Spain likewise it self that most celebrated person Hosius was one amongst the many others who sate in this Synod The Prelate of the Imperial City was absent indeed by reason of his age but his Presbyters were there who filled his place Constantine was the only Emperour of all the Princes since the foundation of the world who after he had platted such a Crown as this with the Bond of Peace dedicated it to Christ his Saviour as a Divine present and gratefull acknowledgment for the Victories he had obtained over his Enemies and Adversaries having constituted this Synod convened in our days to be a lively Representation of that Apostolick Quire CHAP. VIII That like as 't is said in the Acts of the Apostles they met together out of various Nations FOr 't is said that in the Apostles times there were gathered together devout men out of every nation under heaven Amongst whom were Parthians Medes and Elamites and the Inhabitants of Mesopotamia Judaea and Cappadocia of Pontus and Asia of Phrygia and Pamphilia of Egypt and the parts of Libya adjacent to Cyrene strangers also of Rome Jews and Proselytes Cretians and Arabians This only was wanting amongst them they who met were not all the Ministers of God But in this present Quire there was a multitude of Bishops which exceeded the number of two hundred and fifty But the number of the Presbyters and Deacons who followed them of the Acolythi and of the many other persons was not to be comprehended CHAP. IX Concerning the Virtue and Age of the two hundred and fifty Bishops MOreover of these Ministers of God some were eminent for their wisedom and eloquence others for their Integrity of life and patient sufferance of hardships others were adorned with modesty and a courteous behaviour Some of them were highly respected by reason of their great age others were eminent for their youthfull vigour both of body and mind Some were newly inâtiated into the Order of the Ministery To all which persons the Emperour commanded a plentifull provision of food should be every day allowed CHAP. X. The Synod was held in the Pallace amongst whom Constantine went in and sate together with the Bishops BUt on the day appointed for the Synod whereon the points in controversie were to be determined after every person concerned in that determination was come to the very middlemost Edifice of the Pallace which Edifice in greatness seemed to exceed all others and after a great many Seats had been placed in order on both sides of the Room the persons who had been sent for went in and each of them took an agreeable Seat But when with a befiting decency the whole Synod had sate down they were all silent expecting the Emperour's coming forth Soon after this enters one then a second and a third person of those about the Emperour Others also went before not any of the Emperour 's usuall Protectours and Guards but those only of his friends who profest the Faith of Christ. And when upon a sign given which declared the Emperour's entrance they had all risen up at length he himself d came walking in the midst like some Celestial Angell of God shining with his bright purple-garment as 't were with the splendour of Light glistering with flaming Rays and adorned with the clear brightnesses of Gold and pretious Stones Such was the attire of his Body But as to his mind 't was sufficiently manifest that he was to an accuracy adorned with a fear and reverence of God And an indication hereof was given by his cast-down Eyes by his blushing Countenance and by his Gate and motion Moreover the rest of his Bodily shape
such men had heretofore made it their business wholly to involve that admirable monument of Immortality in darkness and oblivion That Monument I say to which an Angel shining with light descended from heaven and rolled away the stone from their minds who were really stony and who supposed that the living Christ as yet lay amongst the dead which Angel brought glad tidings to the women and removed the stone of Infidelity from their minds to the end he might assert an opinion concerning his Life who was sought for by them This salutary Cave therefore some impious and profane persons took a resolution wholly to render invisible being so foolish as to think that by this means they should conceal the truth Wherefore having by much labour brought together a vast quantity of earth from what place soever they could get it and heap't it up they filled that whole place And after this they raised it to an height and paved it with stone under which great heap of earth they hid the divine Cave which was below Then as if nothing else remained to be done by them upon this heap of earth they prepare a truely horrid Sepulchre of Souls erecting a dark Cavern of dead Idols in honour of that Lascivious Daemon whom they term Venus in which place they offered abominable oblations upon impure and execrable Altars For by this means only and not otherwise they thought to bring to effect what they had attempted if by these execrable abominations they could cover the salutary Cave For the Wretches were not able to understand that it was altogether unlikely that he who had been Crowned with a Victory over death should leave this attempt of theirs concealed in the like manner as 't is impossible that the Sun shining above the earth and performing his usual course in the Heavens should escape the knowledge of all mankind For the power of our Saviour which shines with a light far more resplendent than the Sun and which does not illustrate Bodies as the Sun does but the souls of men had now filled the whole world with its own Raies of Light Nevertheless the Machinations of these impious and prophane men against the Truth had continued for a long space of time Nor was there any person to be found either of the Presidents or Duces or of the Emperours themselves who could be fit to destroy this so audacious an impiety save only this one Prince the Friend to the supream God Who inspired with the divine Spirit and not enduring that that forementioned place which by the Enemies frauds had been hid under all manner of impure filth should be delivered up to oblivion and ignorance nor thinking it fit to yield to their malice who had been the occasioners hereof having called upon that God who was his Assistant gives order that it should be cleansed It being his Sentiment that that part especially of the Ground which had been defiled by the Enemie ought by his means to enjoy the Divine Magnificence As soon therefore as this Order was issued out from the Emperour those engines of fraud were thrown down from their vast height to the very ground and the Buildings erected to lead men into errour were ruined and demolish't together with the very Statues themselves and the Daemons CHAP. XXVII In what manner Constantine gave order that the Materials wherewith the Idol-Temple had been built and the Rubbish should be removed and thrown at a great distance NOr did the Emperour's earnestness and diligence stop here But he issued forth another Order that the Materials of the Buildings demolished which consisted of Stone and Timber should be removed and thrown at a vast distance without the confines of that Region Which Order of his likewise was forthwith put in execution Nor was he satisfied in proceeding thus far only But incited again by a divine warmth and zeal he commanded that they should dig up the very ground it self of that place to a vast depth and carry away the earth which was thrown out a far off in regard it had been defiled with the Gore of Sacrifices offered to Devils CHAP. XXVIII The discovery of the most Holy Sepulchre VVIthout delay therefore this Command was likewise fulfilled But after another ground beneath the former namely the place which was at the bottome was discovered then the August and most Holy Monument of our Saviour's Resurrection contrary to all expectation appeared And then also that Cave which may truly be stiled the Holy of Holies exprest a certain likeness to our Saviour's Resurrection in regard after its being buried in darkness it came forth into the light again and gave a manifest History of those Miracles heretofore performed there to be viewed by them who flock't together to that sight an History that attested the Resurrection of our Saviour by the things themselves which sound far more audibly and clearly than any voice CHAP. XXIX In what manner he wrote to the Presidents and to Macarius the Bishop concerning the Building of a Church THese things having been thus performed immediately the Emperour by issuing forth pious Laws and constitutions and by plentifull allowances for expences orders a Church befitting God to be built about the Salutary Cave with a magnificence that was rich and royal For he had laid this design within himself long before and with a divine alacrity had foreseen that which in future would be He gave command therefore to the Governours of the Provinces in the East that by allowing liberal and plentifull supplies they should make that Work Stately large and Magnificent But to the Bishop who at that time presided over the Church at Jerusalem he sent this Letter wherein by manifest expressions he has asserted the Doctrine of the saving Faith writing in this manner CHAP. XXX Constantine's Letter to Macarius concerning the Building of the Martyrium of Our Saviour VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Macarius SO great is Our Saviour's Love and Favour that no Rhetorick seems sufficient to set forth a Declaration of the present Miracle For that the Monument of his most Holy Passion long since hid underneath the earth should lie concealed for so many periods of years till such time as by the slaughter of that common Enemy it should gloriously appear to his servants now set at Liberty is a matter which does really surmount all admiration For if all those persons who throughout the whole world are accounted wise should be convened in one and the same place with a design to speak something agreeable to the worthiness of this matter they would not be able after their utmost endeavours to attain to an explication of the least part of it For the authority of this Miracle doth as far transcend every Nature capable of Humane reason as things that are celestial do exceed those which are humane Wherefore this is always my chief and only
all a reception within the confines of the Roman Empire And those that were fit for Service he enrolled amongst his own Military Companies But to the rest of them he distributed Grounds to be Tilled in order to their procuring necessaries for a Livelyhood In so much that they acknowledged their calamity to have been succesfull and fortunate to them in regard instead of a Barbarick Savageness they enjoyed a Roman freedom In this manner God annext very many Barbarous Nations to his Empire CHAP. VII The Embassies of several Barbarous Nations and the Gifts bestowed on them by the Emperour FOr from all places Embassies arrived continually at his Court and brought him such presents as were of greatest value amongst themselves In so much that even We our selves hapned on time to see various shapes of Barbarians standing in order before the Court-Gate of the Imperial Pallace Whose garb and manner of dress was different and changeable and the hair both of their head and beard much unlike Their aspect grim barbarous and terrible and their Bodily Stature of an immense greatness Some of them had ruddy countenances the faces of others were whiter than snow In othersome of them there was a middle temperature of colour For the Blemmyae Indi and Aethiopes who as Homer says are divided two ways and live in the out-skirts of the earth were to be seen amongst those forementioned Barbarians Each oâ these persons in such manner as we see it commonly painted in Tables brought severally to the Emperour such presents as were of greatest value amongst themselves Some presented him with Crowns of Gold others with Diadems beset with pretious Stones others with yellow-hair'd boyes others with Barbarââk Garments interwoven with Gold and Flowers others with Horses others with Bucklers long Spears Arrows and Bowes By which presents they demonstrated that they made an offer of their Service and confederacy of Arms to the Emperour if he pleased The Emperour received and kept the presents brought by each of them and remunerated them with so many and such great Favours that in an instant of time the persons who had brought these presents were extraordinarily enrich Moreover he grac't the eminenter persons amongst them with Roman dignities in so much that very many of them forgat to return into their own Country and chose to make their Residence here amongst us CHAP. VIII That He wrote to the Persian Emperour who had sent an Embassie to him in favour of the Christians there MOreover in regard the King of the Persians was desirous of being made known to Constantine by an Embassie and had likewise sent him Presents which were the signes of Peace and Amity making it his business to enter into a League with him here also the Emperour shewed a transcendent greatness of mind and by the magnificence of his Presents far out-did him who had first honoured him And being informed that the Churches of God were numerous amongst the Persians and that infinite numbers of people were gathered together within the Folds of Christ he was highly pleased at the news hereof as being the common Patron and Defender of all men whereever they lived and even to those Regions also he extended his providence which Laboured for the good of all men CHAP. IX Constantinus Augustus's Letter to Sapor King of the Persians wherein he makes a most pious Confession of God and Christ. A Copy of the Letter to the King of the Persians BY keeping the Divine Faith I am a partaker of the Light of Truth being lead by the guidance of the light of Truth I arrive at the knowledge of the Divine Faith By this means therefore as 't is confirmed by the things themselves I acknowledge the most Holy Religion this very worship I declare to be the Teacher of my knowledge of the Most Holy God Having the power of this God for mine assistance I have begun from the utmost Bounds of the Ocean and have raised the whole World to a firm hope of safety In so much that all the Provinces which being enslaved under so many Tyrants and involved in daily Calamities were in a manner totally ruined having at length gotten a Restorer of the Republick are raised to life again by some sovereign medicine as ' t were This God I assert whose Standard my Forces which are dedicated to God do carry on their shoulders and are directed to what place soever the Rule of Equity invites them and on these very accounts I immediately obtain most Glorious Victories as my Reward This God I profess my Self to honour with an immortal memory Him I contemplate with a pure and sincere mind whose Seat is in the highest Heavens CHAP. X. That He speaks against Idols and concerning the Glorification of God HIm I invoke upon my bended knees and I have an aversion for all manner of abominable Bloud and unpleasant and detestable Odours and lastly I do avoid all sorts of terrene Fire of all which the impious and execrable Errour of superstition has made use and has thrust down many of the Heathens yea almost whole Nations to the lowest Hell For the supream God can in no wise endure that those things which by His providence over men and out of his own benignity towards them he has produced for common use should be perverted to any one 's Lust. But He requires of men a pure mind only and an immaculate soul wherewith as in a Ballance he weighs the Actions of Virtue and Piety For he is pleased with the works of Modesty and Lenity loves the meek hates the Turbulent loves Faith punishes infidelity destroyes all power joyned with arrogancy punishes the contempt of the proud He utterly ruines those who are puft up with insolency but distributes agreeable Rewards amongst them that are humble and patient of injuries Hence 't is that he puts an high Value upon that Empire which is just confirms it by his own assistances and alwayes keeps Imperial Prudence in a Calm of Peace CHAP. XI Against Tyrants and Persecutors and concerning Valerian who was taken Prisoner NOr do I seem to my self to be mistaken My Brother by my professing this one God to be the Author and Parent of all things Whom many of those who have been possest of the Empire here induced thereto by mad Errours have attempted to deny But all these Emperours have been destroyed by such a dreadfull and avenging end that since their times all Mankind doth usually wish their Calamities may fall as a Curse and punishment on those who shall study to imitate them One of which persons I judge him to have been Him I mean whom divine vengeance like some thunder drove out of our Regions and conveyed into your Country who by his own disgrace and ignominie erected that Trophie so much boasted of amongst you CHAP. XII That He saw the
prayers they ought to call upon Him as the giver of Victory the Saviour the Preserver and the Assistant Further he himself gave all His Souldiers a form of prayer ordering all of them to recite these words in the Latine tongue CHAP. XX. The Form of Prayer which Constantine gave to His Souldiers THee we acknowledge to be the only God Thee we declare to be King Thee we invoke as Our Assistant 'T is Thy Gift that we have gotten Victories By Thee we have vanquished Our Enemies To Thee we pay our thanks for past Blessings and from Thee expect more in future We are all Thy humble Suppliants Keep Our Emperour Constantine together with His most pious Children in safety amongst us and continue Him a Victor during the longest space of time we humbly beseech Thee These things He ordered his Military Companies to do on Sundays and taught them to utter these expressions in their prayers to God CHAP. XXI He orders the Representation of Our Saviour's Cross to be drawn upon the Arms of his Souldiers MOreover he caused the Symbol of the Salutary Trophie to be exprest upon the very Arms of His Souldiers and commanded that before his Armed Forces none of the Golden Images should be carried in pomp as the usage had heretofore been but the Salutary Trophie only CHAP. XXII His Fervency and earnestness in praying and his Religious observation of the Festival of Easter BUt He himself in regard he was a partaker of the sacred Rites every day at stated hours shut himself up within the inmost Rooms of his Imperial Palace where he converst alone with his only God and falling upon his knees made his request in humble supplications that he might obtain those things which he stood in need of But on the days of the Salutary Festival he raised the vigour of his Religious exercises and meditations and with his utmost strength of body and mind performed the Office of a Prelate or Pontif. And with a chearfullness and diligence he himself lead on all persons to the celebration of the Feast But he turned the sacred Vigil into the brightness of day pillars of wax which were of a vast height being lighted up all over the City by those persons to whom this affair was given in charge Torches likewise were kindled which enlightned all places in so much that this Mystick Vigil was rendred brighter than any the most glorious day But as soon as the day light appeared in imitation of our Saviour's Beneficence He reacht out a bountifull hand to all Nations Provinces and people and bestowed on all persons the richest sort of Gifts CHAP. XXIII How He prohibited the worship of Idols but honoured the Feasts of the Martyrs IN this manner therefore He Himself performed the Office of a Priest to his own God But to all persons who lived under the Roman Empire as well to the Commonalty as the Milice the doors of Idolatry were shut and every sort of sacrifice was prohibited A Law also was transmitted to the Presidents of Provinces that they likewise should pay a veneration to the Lord's day Which Presidents by the Emperour's Order did in like manner honour the Feast-days of the Martyrs and shewed a due Reverence to the Times of the Ecclesiastick Festivals All which things were performed with the greatest joy and satisfaction imaginable to the Emperour CHAP. XXIV That He affirmed Himself to be as 't were a Bishop of External Affairs WHerefore at an Entertainment which one time He gave the Bishops he cast forth an expression which was not absurdly uttered affirming that he himself also was a Bishop the words he made use of in our hearing were these You says He are Bishops in those matters transacted within the Church But in them done without the Church I am a Bishop constituted by God Therefore the thoughts of his mind were agreeable to his expressions He governed all His Subjects with an Episcopal Care and by what ever Methods he could take incited them to be followers of true piety CHAP. XXV Concerning His prohibiting of Sacrifices and Initiations and concerning His abolishing the Gladiators and the heretofore impure Priests of the Nile ON this account it was that by frequent Laws and Constitutions He prohibited all persons from Sacrificing to Idols from a Curious consulting of Diviners and Soothsayers from erecting Images from performing secret Initiations and from polluting the Cities with the Bloody Shows of Gladiators And whereas they of Egypt and Alexandria had a custom of worshipping their River by the ministery of certain effeminate men another Law was transmitted to them wherein 't was ordered that that whole Tribe of Androgyni in regard they were all an adulterate sort of people should be utterly destroyed and that it should not be lawfull for those to be seen in any place whatever who were distempered with the disease of this sort of uncleanness Now whereas the superstitious supposed that the Nile would not in future any more overflow their Fields as it had usually done before God in favour to the Emperour's Law performed the quite contrary to what they expected For those persons who by their obscenity had polluted the Cities were taken off indeed But the River Nile as if that whole Region had been cleansed and purged for it ran higher than it had ever done before and overflowing with a rich stream laid all the fields under water whereby it effectually taught the unwise that they ought to have an Aversion for impure persons but that the original Cause of Blessings and Success was to be ascribed to the only God the Giver of every thing that is Good CHAP. XXVI The amendment of that Law made against the Childless as also the alteration of that Law concerning Wills and Testaments BUt in as much as the things of this Nature performed by the Emperour in every Province are almost infinite whoever shall attempt to record them accurately will be furnished with plenty of matter for such a subject Of the same sort herewith is this likewise that to the end he might reduce many Laws to a greater Sanctity instead of the old he made new ones And 't is easie to manifest the manner hereof by one or two instances The old Laws punished the Childless with a deprivation of the inheritance of their Fathers And this Law against the Childless was doubtless the Cruellest of Laws in regard it inflicted a punishment on them as if they had been guilty of some Crime But the Emperour abrogated this Statute and turned it into an holy and religious Law For he said that those who committed faults designedly and on set purpose ought to be chastized with condign punishment But Nature her self hath denied Children to many persons who although they earnestly desired a numerous issue nevertheless wanted Children by reason of their infirmity
Lessons he instructed them And truly he himself trusting in the sincerity of his own Faith not only declared but had his thoughts taken up with such matters as these But they were unapt to learn and deaf to all good Documents applauding indeed his sayings with their tongues and Acclamations but in their practises they disregarded them by reason of their unsatiableness CHAP. XXX That He shewed a certain Covetous person the measure of a Grave to the end he might shame him WHerefore one time He took one of those persons about him by the hand and spake these words to him How far Hark ye Do we stretch our Covetous desires Then marking out on the ground the length of a man with a spear which he hapned to have in his hand Although said he you were possest of all the Riches of this world and of the whole Element of the Earth yet you shall carry away nothing more than this space of ground which I have mark't out if even that be allowed you Notwithstanding this Blessed Prince said and did these things yet he reclaimed no person But 't was manifestly evidenced by the very event of affairs that the Emperours Admonitions were rather like Divine Oracles than bare words CHAP. XXXI That he was laught at because of his too great Clemency FUrther whereas there was no fear of any Capital punishment which might restrain ill men from wickedness the Emperour himself being wholly inclined to Clemency and the Governours in each Province wholly neglecting the prosecution and punishment of Crimes this thing exposed the publick Administration of Affairs to no ordinary blame and reprehension whether justly or otherwise every one may judge according as he shall think good Let me be permitted to record the Truth CHAP. XXXII Concerning Constantine's Oration which He wrote to The Convention of the Saints MOreover the Emperour wrote his Orations in the Latine tongue But they were rendred into Greek by the Interpreters whose imployment it was to do this One of these orations done into Greek I will for an instance annex after the close of this present Work to which Speech he himself gave this Title To the Convention of the Saints dedicating that His Discourse to the Church of God which Oration I will subjoyn for this reason least any one should account our Testimony in reference to these matters to be nothing more than Ostentation and Noise CHAP. XXXIII How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour in a standing posture BUt that in my judgment is in no wise to be silently overpast which this admirable Prince did even in Our own presence For when we had one time besought him being confident of his singular piety towards God that he would be an Auditor of a Speech of Ours concerning the Sepulchre of our Saviour He gave us Audience with all imaginable willingness And a great company of Hearers standing round within the Imperial Palace it self He himself stood also and together with the rest gave Audience But when We entreated him to rest himself upon his Imperial Throne which was placed hard by he would by no means be perswaded to Sit But with an intent mind weighed what was spoken and by his own Testimony approved the truth of the Theologick Dogmata But when much time had been spent and our Oration was continued to a great length We were desirous to break off But he would not suffer that but entreated us to go on till we had ended our Discourse And when we again Sollicited Him to sit down He on the contrary was urgent in His Refusal sometimes affirming That it was unfit to hearken to Discourses which treated concerning God with ease and remisness at other times saying that this was usefull and advantagious to Him For it was He told us a thing consonant to Piety and Religion to hear Discourses about Divine matters in a standing posture After these things were finished we returned home and betook our selves to our usual Studies and exercises CHAP. XXXIV That He wrote to Eusebius concerning Easter and about the Divine Books BUt He always Sollicitously consulting the good of God's Churches wrote a Letter to us about providing some Copies of the Divinely inspired Oracles as also another Letter concerning the most Holy Feast of Easter For whereas we had dedicated a Book to Him wherein the Mystick account of that Festival was explained in what manner He rewarded and honoured us by His answer any one may perceive by perusing this Letter of His. CHAP. XXXV Constantine's Letter to Eusebius wherein He commends His Oration concerning Easter VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IT is indeed a mighty Attempt and a work superiour to all the power of Oratory to declare the mysteries of Christ agreeably to their dignity and in a due manner to unfold the Reason and Ground of Easter and its Institution and its advantagious and laborious consummation For 't is impossible even to men that are able to understand things Divine to declare those matters according to their dignity Nevertheless I do highly admire your excellent Learning and your Extraordinary diligence and have my self most willingly perused your Book and according to your desire have given order that it should be put into the hands of many persons who sincerely adhere to the observance of the Divine Religion Whereas therefore you understand with how great a delight of mind we receive such Presents as these from Your Prudence take care to please us in future with more frequent Discourses whereto you confess your self to have been by education accustomed But as the saying is we incite you who run to your usuall Studies In as much as this so great an opinion does sufficiently demonstrate that you have not found an unworthy Translatour of Your Writings who can render Your Labours into Latine although 't is impossible that such a Version should express the dignity of Works that are so egregiously eminent God keep You Beloved Brother Such was his Letter in reference to this matter But that which he wrote about providing some Copies of the Scriptures to be read in Churches runs thus CHAP. XXXVI Constantine's Letter to Eusebius concerning the providing some Copies of the Divine Scriptures VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IN That City which bears Our Name by the assistance of God Our Saviour's Providence a vast multitude of men have joyned themselves to the most Holy Church Whereas therefore all things do there receive a very great increase it seems highly requisite that there should be more Churches erected in that City Wherefore do you most willingly receive that which I have determined to do For it seemed fit to signifie to Your Prudence that you should order fifty Copies of the Divine Scriptures the provision and use whereof you know to be chiefly necessary for the instruction of the Church to be
but that others in regard as to their Nature they were like irrational creatures would relye upon their own senses rather Wherefore that no person whether good or ill might be in doubt he performed it openly and hath exposed this Blessedness and admirable Cure to publick view restoring again to life those that were dead and commanding that such as had been deprived of their senses should again recover their former soundness of sense But that he rendred the Sea solid and in the midst of a Storm ordered a Calm to arise and in fine that after he had performed wonderfull works and from an incredulity had brought men over to a most strong Faith He ascended up into Heaven whose work was this save God's and a performance of a most transcendent power Nor did that time which was nearest to his Passion want those Sights that were highly admirable when the darkness of night obscured the brightness of day and totally eclips'd the Sun For a terrour had seized all people every where who believed that the end of all things was now come and that a Chaos such a one as had been before the Composure of the World would now prevail Moreover the Cause of so great a Calamity was inquired into and what horrid impiety that might be which had been committed by men against the Deity Till such time as with a pleasing greatness of mind God had with contempt look't upon the contumely of the Impious and had restored all things and beautified the whole Heaven with the usual course of the Stars The Face therefore of the world which in a manner had been wholly covered with mourning and sadness was again restored to its Native beauty CHAP. XII Concerning those who knew not this Mystery and that their ignorance is voluntary and what great blessings await those who know it and especially them who have died in Confession BUt some one of those with whom 't is usual to blaspheme will peradventure say that God was able to have made the will of men better and more tractable and mild I demand therefore what better method what more effectual attempt in order to the amendment of ill men than God's own speaking to them Has not He when present and rendred visible to all taught them modestie and sobriety of life If therefore the Command of a God who was present hath availed nothing how could the admonition of one absent and un-heard be of force What therefore was the Obstacle of that most Blessed Doctrine The perverse untractable and fierce humour of men For when with an angry and displeased mind we receive those things which are well and fitly enjoyned the acuteness of our understanding is dull'd as 't were and clouded Besides it was pleasure to them to neglect the commands and in a loathing and disdainfull manner to give ear to the Law that was made For had they not been negligent and careless they had received rewards befitting their attention not only in this life present but in that to come also which is really and truly The Life For the reward of those who obey God is an immortal and eternal Life The attaining whereof is possible to them only who shall know God and shall propose their own lives as some perpetual Exemplar for their imitation that have resolved to live by way of Emulation with a desire of excelling On this account therefore the Doctrine was delivered to the wise that what they shall command might in a pure mind be preserved with care by their companions and that the observance of God's Command might thus continue true and firm For from such an observance and from a pure Faith and a sincere Devotion towards God springs a fearlesness and contempt of Death Such a mind as this therefore gives a resistance to the Storms and Tumults of the world being fortified in order to Martyrdom by an inexpugnable strength of Divine Virtue And when with a magnanimity it has conquered the greatest Terrours it is vouchsafed a Crown from Him to whom with courage and constancy it hath born witness Nevertheless it does not boast in respect hereof For it knows I suppose that even this is the Gift of God that it has both endured Tortures and hath also chearfully fulfilled the Divine Commands Farther such a life as this is followed by an immortal Memory and an Eternal Glory and that most deservedly For both the life of a Martyr is found to be full of modesty and of a Religious observance of the Divine Commands and his death likewise appears full of magnanimity and Gallantry Wherefore Hymns Psalms commendations and praises are after this sung to God the Inspectour of all things and such a Sacrifice of thanksgiving as this is performed in memory of these persons a Sacrifice not polluted with bloud and void of all manner of violence Neither is the Odour of Frankincense required nor a kindling of the Funeral-pile but a pure Light only as much as may be sufficient for the enlightning them who pray to God Sober Feasts and Banquets are likewise celebrated by many made for the relief and refreshment of the indigent and to help them who have been deprived of their Estates and Country Which Banquets should any one think to be burthensome and inconvenient his Sentiment would be repugnant to the Divine and most Blessed Discipline CHAP. XIII That a difference of the parts of the Creation is necessary and that a propensity to Good and Evil springs from the will of men and therefore that the Judgment of God is necessary and agreeable to Reason BUt now some persons do boldly and inconsiderately presume to find fault with God even in this matter What was his meaning say they that he has not framed the nature of things one and the same but has commanded that even most things should be produced different and therefore should be endued with a nature and disposition that are contrary Whence springs a diversity of the Morals and Wills of us men It had peradventure been better both as to what respects an obedience to the Commands of God and as to an accurate Contemplation of Him and in reference to a confirmation of the Faith of every particular person that all men had been endued with one and the same disposition But we answer 't is altogether ridiculous to desire that all men should be of one and the same humour and disposition and 't is absurd not to consider and remark this that the constitution of the whole world is not the same with that of those things which are in the world or this that Natural things are not of the same substance with those that are Moral Or Lastly this that the Affections of the Body are not the same with those of the Mind For the rational Soul does far excel this whole world and is so
began to flourish and a new Progeny and Succession of people was established Concerning which 't is my Sentiment that the Prince of the Latine Poets speaks in these words Now from high Heaven springs a new progeny And again in another place of His Bucolicks Sicilian Muses Sing we one Note higher What is plainer than this For He adds Last times are come Cumaea's Prophecy Meaning namely Sibylla Cumaea Nor is he content herewith but has proceeded farther as if necessity it self required His Testimony What says He therefore And Time 's great Order now again is born The maid Returns Saturnian Realmes return Who therefore is that Virgin which returns Is it not She who was full of and great with child by the Divine Spirit And what hinders but She who is great with child by the Divine Spirit should always be a maid and continue a Virgin The wisht-for King shall also return again and by His coming shall comfort the world For the Poet adds To th' infant chast Lucina favouring be Who ending iron ages through all lands Shall golden plant If any prints of our old Vice remain'd By Thee they 'r Void and Fear shall leave the land Which words we perceive to be spoken plainly and also obscurely by way of Allegory For to those who make deeper Researches into the force and meaning of the Verses to them I say they give a clear prospect of Christ's Divinity But least any one of the Grandees in the Imperial City might take occasion to accuse the Poet because he had written what was repugnant to the Laws of his own Country and had overthrown the Opinions concerning the Gods which had in former times been delivered by their Ancestours on this account he designedly obscures the truth For he knew I suppose the Blessed and Salutary Mystery of our Saviour Therefore to the end he might avoid the outragious Cruelty of men He led the minds of His hearers to an usage whereto they were accustomed and says that Altars must be erected and Temples built and Sacrifices performed to the New-born Child The other words which He has subjoyned are likewise agreeable in favour to those who might entertain such Sentiments For he says CHAP. XX. 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 HE a God's life shall take with Gods shall see Mixt Heroes and Himself their Object be Namely the just Rule with paternal power th' appeased earth Which shall to Thee sweet child undrest bring forth Berries wild Ivy and shall pay First-Fruits Of mixt Acanthus with Egyptian Roots Farther this admirable person a man that was accomplisht with all manner of Literature in regard he had an accurate knowledge of the Cruelty of those times has added these words The Goates themselves shall home full udders bear Nor shall the Herds the mighty Lyons fear Wherein he speaks very true For Faith will not be afraid of the Grandees of the Imperial Palace Flowers shall thy cradle sprout the Serpent shall And the deceitfull herb of Venome fall In each place Roses of Assyria grow Than which nothing truer nothing can be said more agreeable to our Saviour's Excellency and Virtue For the power of the Holy Ghost hath presented the very Cradle of God as 't were some most fragrant flowers to a new Generation But the Serpent is destroyed and the poyson of that Sorpent is taken away who first deceived our First Parents seducing their Minds from their innate Temperance to the enjoyment of pleasures that they might not understand the destruction which hung over them For before the Coming of our Saviour that Serpent had Subverted the minds of men which were blinded with an ignorance of the immortality of the Just and Buoy'd up with no hope that was profitable and advantagious But after His Passion when the Body wherewith he was clothed had for some time been separated from His most Holy Soul by the Communication of the Holy Ghost the possibility of a Resurrection was discovered to men and if any spot of humane impieties were left remaining it was wholly washt off in the Holy Laver. Then 't was that Christ ordered His Subjects to take courage and from His adorable and most illustrious Resurrection commanded them to hope for the like things On a good account therefore it is spoken that the Nature of things venomous is destroyed Death it self is likewise destroyed and the Resurrection is confirmed Moreover the Stock of the Assyrians is destroyed also who were the first beginners and chief promoters of a faith in God And whereas he says that Amomum shall grow every where âhe gives the multitude of the Christians that appellation Which multitude like a vast number of branches flourishing with most fragrant flowers springs from one and the same root Most Learnedly spoken O Maro Thou wisest of Poets And all the following words are likewise agreeable hereto As soon as Thou the Hero's praise shalt know And read Thy Father's Acts And unto Virtue 's knowledge can'st attain By the praises of the Heroes he means the Works of just men and he terms the Constitution of the world and its accurate composure which is to last for ever the Virtues or Acts of the Father Perhaps also he means thereby the Laws which the Church beloved by God does make use of directing to such a Course of life as is correspondent to the Precepts of Justice and Temperance But the raising of the Life of men who stand in some middle rank between the Good and Bad to things more sublime is worthy of admiration also when as notwithstanding such a life admits not of any sudden alteration The Fields shall mellow wax with golden grain That is the Fruit of the Divine Law shall be produced for the use of men The blushing grape shall hang on Thorns unset Which things were not at all visible in the wicked and depraved life of men And th' hardned Oakes with dewy hony sweat In which words he describes the folly and hardned temper of mind of the men who then lived And perhaps he likewise shews that those who on God's account have been exercised with Labour shall receive some sweet fruit of their own patient sufferance Some steps of ancient fraud shall yet be found Thetis to tempt with Ships and to surround Cities with walls bids Earth in furrows tear A second Typhis a new Argo bear Choice Heroes and another War imploy Again a Great Achilles sent to Troy Incomparably well Thou wisest of Poets For Thou hast advanced Poetick Licence as far as it was becoming For it was not Thy designe to utter Oracles in regard Thou wert not a Prophet I suppose likewise that the present danger was an
was that a veneration of Thee seized the very Spectatours themselves You might indeed have seen the Executioners and Tormenters wearied out with torturing the Bodies of the Pious and sorely perplext at the Labour and Trouble they met with but the Bonds you might have beheld broken and the Engines of Torture loosed and the fires which were brought extinguished but on the contrary the constancy and Boldness of the Pious not in the least weakened or abated What advantage therefore hast Thou made by attempting these things O Thou wickedest of Men What was the occasion of this thy outragious Fury Thou wilt peradventure say that thou performedst these things in honour to the Gods What Gods were those Or what Notion conceivest thou in thy mind that is worthy of the Divine Nature Didst Thou suppose the Gods to be angry in the same manner with Thee If therefore they were such it was expedient to wonder at their Resolution rather than obey their impudent Commands whereby they ordered just men to be unjustly slain But Thou wilt perhaps affirm that these things were done by Thee on account of the institutions and establishments of Thy Ancestours and by reason of the Opinion of Men. I pardon Thee For those institutions are exactly like to the Actions done by Thee and flow from one and the same Fountain of ignorance Thou thoughtest perhaps that there was some excellent power and virtue in Images made in the shape of a man by Workmen and Artificers Wherefore Thou paidst a worship to them making it Thy whole business that they should not at any time be polluted with filth those Great and Eminent Gods forsooth standing in need of humane Care CHAP. XXIII Concerning the Polity of the Christians and that the Deity rejoyces in those who leade Virtuous lives and that we ought to expect a Judgment and a Retribution COmpare Our Religion with Your Rites Is there not amongst Us a genuine Concord and a lasting Humanity and Goodness of Nature Is there not amongst Us such a Reprehension for a fault as may produce amendment not ruine And a cure which may bring forth safety not Cruelty Is there not amongst Us a sincere Faith also in the first place towards God and then towards the Natural Community of men Do not We exercise a Compassion towards those against whom Fortune has waged a War Is there not an honest plain and sincere life and such as does not cover wickedness with the mask of any subtil fraud and a knowledge of him that is truly God and of his Monarchy This is true Piety this is a Religion that is sincere and wholly uncorrupt This is the most prudent course of life and they who have embraced it tend directly to an eternal life making their passage through some splendid High-way as ' t were For no person who enters upon such a course of life and who purifies his mind from all pollution of His Body does wholly die but he must be said to perform the Office appointed Him by God rather than to die For He who has confessed God does not give place either to Contumelie or Rage But couragiously enduring necessity has the Trial of his suffenance as his Viaticum in order to his procuring himself the Divine Clemency Nor is it to be doubted but the Deity gives a kind reception to men endued with Virtue For it would be most absurd that as well persons in great power as men of an inferiour Rank should shew themselves gratefull towards those and should compensate their favours by whom they are either reverenced or have kindnesses shown them but that He who is above all and who is the Ruler over all and is the Chiefest Good it self should be negligent in making a Retribution Who does accompany us thorowout all Our Lives and is present with us as often as we do any Good And forthwith commends and rewards Our Fortitude and Obedience but deferrs the complement and perfection of that Reward till another time For the whole Account of Our lives shall then be cast up And if all things be found well and right the Reward of an Eternal life shall follow but a condigne punishment shall be inflicted on the wicked CHAP. XXIV Concerning Decius Valerianus and Aurelianus who ended their lives miserably because of their Persecution of the Church I Ask Thee now Decius who heretofore didst insult over the Labours of the Just who hatedst the Church and didst inflict punishments on those who had lived holily what doest Thou now do after this life With what and how afflictive Miseries art Thou now prest Indeed that interval of time which was between Thy Life and Death has sufficiently demonstrated Thine Infelicity when having been overthrown with Thy whole army in the Scythick Fields Thou didst expose the Roman Empire so highly celebrated in all places to the contempt and scorn of the Goths Thou also Valerian After Thou hadst declared the same Bloudiness and Cruelty towards God's Servants hast made a manifest discovery of God's Holy and Just Judgment being taken prisoner by the Enemy and carried up and down in Bonds drest in thy purple and thine other Imperial Attire but at length by the order of Sapor King of the Persians Thy skin was pull'd off and preserved from corruption by salt whereby Thou wert made an Eternal Trophy of Thine own Calamity And Thou Aurelian The chief promoter of all impieties by how manifest a Stroke of Divine Vengeance whilst raging with fury Thou rannest thorow Thracia wert Thou slain in the midst of the High-way and filledst the Tracks of the publick Road with Thine impious Bloud CHAP. XXV Concerning Diocletian who with infamy resigned the Empire and by reason of his persecuting the Church was stricken with Thunder BUt Diocletian after that Bloudy Cruelty of his Persecution being condemned by a sentence which he pronounc't against himself because of the harm he received by the loss of his wits was punished by being shut up in one despicable House What was the advantage therefore which he got by his raising a War against our God This I think that he might finish the remaining part of his Life in a continual fear of being Thunder-struck The City Nicomedia does attest this nor are they silent who saw the thing with their own eyes of which number I my self am one The Palace was destroyed and Diocletian's own Room Thunder and a fire from Heaven ruining and devouring it Indeed the event of those things had been predicted by prudent persons For they were not silent nor did they conceal their lamentation of affairs which were managed with so much of indignity but with freedom spake their minds openly and in publick and discoursed one with another in this manner What outragious fury is this How extravagant is this arrogancy of power that men should dare to wage a
of Divine Concord and Unity He Himself sits above like the Charioteer and puts them on and drives over the whole world wherever the Sun makes his Visits and is personally present in all places and inspects all affairs Lastly being adorned with a representation of the Celestial Empire having His eyes fixt upon Heaven He directs and manages the affairs of Mortals in a conformity to that Original Draught and is encouraged and strengthened by a resemblance of the Monarchy of God For this the sole King over all hath bestowed on the Nature of Men only of all those Creatures which are on Earth that it should express a likeness of his Divine Monarchy For He is the Law of Imperial power whereby 't is Decreed that all should be subject to the Empire of One. Moreover Monarchy does far excell all other Constitutions and Forms of Government whatever For Polyarchy which is opposed to it being a sort of Regiment wherein many Govern with an equality of power and honour ought rather to be termed Anarchy and Confusion On which account there is one God not two nor three nor yet many For to assert a multitude of Gods is plainly to affirm that there is no God at all One King and his Word and Imperial Law One which Law is not declared by words and syllables nor is it written in Paper or cut upon pillars that it should be consumed by length of Time but it is the living and self-subsisting God the Word who disposes and orders his Fathers Kingdom to all those who are under Him and after Him Him the Celestial Hosts do surround and Myriads of Angels which are the Ministers of God and innumerable Troops of the Milice plac't above the World and of invisible Spirits who residing within the Inclosures of Heaven use their utmost diligence about the Order and Administration of the whole World Over all whom the Royal Logos is the Captain and Prince as 't were some Praefect of the supream Emperour The Sacred Oracles of Divines term Him The Master of the Milice and The Great High-Priest and The Prophet of the Father and The Angel of the Great Council and The Brightness of His Father's Light and The Only-Begotten Son and give Him innumerable other such Titles as these Whom when the Father had Constituted The Living Word and The Law and The Wisdom and The Complement of all Good He made a Present of This Greatest Blessing to all those who are Subject to His Empire But He pierces thorow all things and goes every where and in a plentifull manner displays His Father's Favours to all persons and has stretcht forth the Resemblance of the Imperial Power even as far as those rational Creatures which live on earth having adorned the mind of man which is framed according to His Own Likeness with Divine Faculties Hence 't is that in the mind of man there is a participation of the other Virtues also derived from a Divine Emanation For He only is wise who is also the Sole God He only is essentially Good He only is strong and powerfull And He is the Parent of Justice the Father of Reason and Wisedom the Fountain of Light and Life the Dispenser of Truth and Virtue and lastly the Authour of Empire it self and of all Dominion and Power BUT Whence has man the knowledge of these matters Who hath declared these things in the hearing of Mortals Whence has a Carnal tongue the Liberty of uttering those matters which are forreign both to flesh and body Who ever saw the invisible King and discovered these Excellencies in Him 'T is true the Elements which are joyned in an Affinity with Bodies and the things made up of those Elements are perceived by the senses of the Body But no person hath boasted that with the eyes of the Body He hath ever had a sight of that invisible Kingdom by which all things are Governed nor has mortal Nature ever beheld the Beauty of Wisedom Who hath seen the Face of Justice with eyes of flesh Whence was the Notion of Legal Government and Royal Dominion suggested to men From whence could Imperial Power be known to man who is made up of flesh and bloud Who hath declared to those on earth the invisible Form which can't be express't by any figure and the incorporeal Essence which wants all external Lineaments Questionless there was one Interpreter of these things the Word of God who pierceth thorow all things Who is the Father and Maker of that rational and intellectual substance which appears to be in men who being the Only Person that is united to the Divinity of the Father watereth his own Sons with his Fathers Effluxes Hence have all men Greeks and likewise Barbarians those natural and self-learnt Reasonings hence those Notions of Reason and Wisedom hence the Seeds of prudence and justice hence the Inventions of Arts hence the knowledge of Virtue and the gratefull name of Wisedom and the Venerable Love of Philosophick Learning Hence the knowledge of all that is Good and Commendable hence the Representation of God Himself formed in the mind and a Course of Life fitly answering the divine worship Hence is man furnished with a Royal Power and with an invincible Empire over all things that are in the Earth But after The Logos who is the Parent of Rational Creatures had imprest upon the mind of Man a Character agreeable to the Image and likeness of God and had made Man a Royal Creature having conferred this on him only of all those Creatures which are on Earth namely that he should have a knowledge both of Governing and of being Governed and also that even from this Life he should begin to meditate upon and to fore-learn that promised Hope of the Celestial Kingdom for the sake of which Kingdom He Himself came and as a Father of His children disdained not personally to enter into a Converse with Mortals He Himself cultivating His own Seeds and renewing His heavenly Supplies and Favours declared to all men that they should partake of the Celestial Kingdom And he invited all persons and exhorted them that they should be ready for their journey upwards and should furnish themselves with a Garment befitting their calling And by an unspeakable power he filled the whole world which is enlightened by the Sun's Rayes with his Preaching by a likeness of the earthly Kingdom expressing the Kingdom of Heaven To which he incites and encourages the whole Body of mankind to hasten having shewed all men this Confidence and good Hope OF Which hope Our Emperour most dear to God is even in this life made a partaker in regard he is adorned by God with innate Virtues and has received into his mind the Celestial Effluxes derived from that Fountain For he is rational from that Universal Reason wise from a communication of that Divine Wisdom good from a participation of
the Earth and have their sustenance from it For of all the Creatures that are on the Earth Man was the dearest to God and like an indulgent Father He permitted that all sorts of irrational Creatures should pay their Service and Obedience to Him 'T was man for whose sake He made the Sea navigable and Crowned the Earth with all manner of Plants On him He bestowed knowing and intellective faculties and powers in order to his being rendred capable of all manner of Learning and Sciences Into his hands He hath delivered as well those Creatures which swim in the Depths as the fowls which fly in the Air. To him He hath laid open the knowledge and contemplation of things Celestial and hath discovered to him the Courses of the Sun and changes of the Moon and the Circuits of the Planets and fixed Stars Lastly 't was man alone of all the Creatures that are on the Earth to whom He gave order that he should acknowledge the Celestial Father and with Hymns should land and praise the Supream Emperour of entire Aevum Besides all these things that Great Framer of the World hath begirt immutable Aevum with four changes of the year the Winter-season He has bounded with the Spring but the Spring which is the beginning of the Seasons of the year He has weighed as 't were in an equal Ballance Then when He had Crowned Universal Aevum with the manifold fruits of the Spring He delivered it to the parching heat of the Summer After this having allowed a cessation from Labour as 't were He hath refresht it with the interval of Autumn Lastly when he has washt it being as 't were some Royal Steed in the moyst Falls of Winter showers and has rendred it Slick and Gay by the waters which flow from above and has sufficiently fatned it with the continual waterings of the Rain He again places it at the fore-gates of the Spring When therefore the supream Emperour had in this manner bound fast His own Aevum within the Circle of the whole year by such Reins of Divine wisedom as these He delivered it to be managed by a Greater Governour namely His own only-begotten Word to whom as being the common preserver of all things He has committed the Reins of this Universe But He having received an Inheritance as 't were from a most excellent Father and having bound together all things which are contained as well in the inner as more outward Compass of Heaven in one harmonious consent proceeds straight forward and with all imaginable equity makes provision of those things that are of use to his rational Flocks on earth And having appointed a certain and fixt space of living to Mortals He has given all men leave that even in this Life they should be exercised in the preludes of a better and an eternal life For He hath taught that after the Term of this present Age there is a Divine and happy Life treasur'd up and reserved for them who in the hopes of Celestial enjoyments have undergone the Combat of this Life And that there shall be a Translation and Removal of those who have spent their Lives soberly modestly and piously from hence to a better allotment but for them who shall have been detected of impieties in this Life He has given notice that there is an agreeable place provided After this as 't is wont to be in the distributions of Prizes and Rewards in the Games having with a loud voice pronounced various Crowns to be due to the Victors He Crowneth different persons with the different rewards of their Virtues But for a Good Emperour adorned with piety he declares far greater and more valuable Rewards of his Conflicts to be provided Some Beginnings whereof he permits to be celebrated even here namely a Festivity ... composed of perfect numbers of Tens trebled and of Threes ten times repeated Whereof the first Ternary is the Off-spring of an Unite an Unite is the Mother of Numbers and does preside over all Months Seasons and Years and also over all Circles of Times Moreover it may deservedly be styled the Beginning the Foundation and the Element of all Multitude being termed ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to stay or continue For whereas all Multitude is lessened and increased according to the diminution or addition of Numbers an Unite alone has stability and firmness as its allotment being separated from all Multitude and from those Numbers produc't from it self And therefore it bears a lively Resemblance of that Indivisible Essence which is severed from all others by the power and participation whereof the nature of all things doth subsist For an Unite is the Framer of every Number in as much as every Multitude does consist of a composition and addition of Unites Nor is it possible without an Unite to have a conception in our thoughts of the substance of Numbers But an Unite it self subsists without a Multitude being separated at the greatest distance from and far better than all Numbers making and constituting all things but it self receiving an increase from none Nearly related hereto is the Ternarie which in like manner can neither be cut in sunder nor divided and is the first of Numbers that are made up of Even and Odd. For the even number Two having an Unite added to it hath produced the Ternarie which is the first of odd Numbers Moreover the Ternarie first shewed Men Justice by teaching them Equality for it has a Beginning Middle and End all equal And these things give a representation of the Mystick most Holy and Royal Trinity which though it consists in a nature that is void of Beginning and Generation yet containes in it Self the Seeds and Reasons and Causes of the substance of all things which have Generation And the power of the Ternarie may deservedly be thought the Beginning of all things But the number Ten which containes the End or Term of all numbers Stops and Bounds all things proceeding as far as it self and 't is with good reason styled full and every way perfect in regard it comprehends all the Species and all the measures of all Numbers Ratio's Concords and Harmonies 'T is certain Unites being by composition increased are terminated by the Denarie and having the Decade allotted to them as their mother and fixt Boundary as 't were in the Cirque they run round this Meta. Then having performed a second Circuit and again a third and a fourth and so on as far as Ten of ten Tens they make up the Hundredth Number After this they return to the first From whence they begin again and proceed on to Ten and having run round the Hundredth Number Ten times going back again they perform long Courses round the same Metae returning by a Circuit from themselves into themselves For of the number Ten an Unite is the tenth part and
the Church of Rome falls into Heresie 80. 1. 84. 2. Florus Procurator of Judaea 30. 2. Florus Dux and Prefect of Alexandria 426. 2. Fravita is ordained Acacius's successour in the See of Constantinople 461. 2. Fravitus a Goth a person of great valour 357. 1. Fritigernes Leader of the Goths 326. 1. Frumentius is created the first Bishop of the Indians 232. 1. 2. G. GAïnas General of the Souldiers 356. 1. endeavours to turn Tyrant ibid. He is declared a publick enemy 356. 2. Galates Son to Valens Augustus 322. 1. Galilaeans their Sect. 8. 1. Galla the wife of Theodosius 325. 2. the mother of Placidia ibid. Gallus is created Caesar. 265. 2. He is slain 270. 1. Geiorae or Geörae whom the Jews called by that name 10. 1. Gelimeres King of the Vandals is taken by Belisarius 485. 2. lying prostrate before Justinian sitting in his Throne in the Cirque what he said ibid. Gennadius succeeds Anatolius in the Constantinopolitan See 433. 1. Georgius made Presbyter of Alexandria by Alexander 603. 1. Georgius is made Bishop of Alexandria 251. 1. His cruelty 264. 2 c. He is killed 288. 1. Georgius Bishop of Laodicea wrote a Commendation of Eusebius Emisenus 235. 1. 248. 2. Germanicus a Martyr at Smyrna 56. 2. Germanio Bishop of Jerusalem 96. 1. Germinius Bishop of Sirmium 272. 1 2. 273. 2. Gladiators their Shows forbid by Constantine 614. 1. Glycerius after Olybrius is made Emperour of Rome 436. 1. He is ordained Bishop of Salonae ibid. Golanduch an holy woman 523. 1. Gordius Bishop of Jerusalem 96. 1. Gorgonius of the Bed-chamber to the Emperour 139. 2. He is crowned with Martyrdom 142. 2. Gortheus Founder of the Sect of the Gortheans 63. 2. Gospel according to the Hebrews 43. 1. 44. 1. 50. 2. 63. 2. Gospel Syriack 63. 2. Gospel termed Diatessarân made up of the four Evangelists 67. 2. Goths divided into two parties 326. 1. Why they became Arians ibid. Gratian is proclaimed Emperour 310. 1. His Law against the Photinians Eunomians and Manichaeans 330. 1. Grecian Learning was not forbidden to the Christians either by Christ or his Apostles 296. 2. the Advantage and usefulness thereof ibid. and 297. 1. Gregorius Thaumaturgus disciple to Origen 106. 1. His Oration in praise of Origen 322. 2. Gregorius Bishop of Alexandria 248. 2. 250. 1. Gregorius Bishop of Nazianzum 3â0 1. 321. 2. He is made Bishop of Constantinople 322. â 330. 2. His Oration against the Gentiles 301. 1. Gregorius Nyssenus Brother to Baâil the Great 322. 2. Gregorius from being a Monk is ordained Bishop of Antioch 503. 1. His Character 503. 2. He is accused for having been present at the sacrifices to Daemons 510. 1. He is accused a second time of Incest and because he had burnt the Annona 518. 1. He is acquitted in a Synod at Constantinople ibid. His Speech to the Roman Souldiers who had made a Mutiny 520. 1 c. He reconciles the Roman Souldiers to the Emperour and to their Commander 521. 1. and frees them from the rash Oath they had taken ibid. Gregorius is ordained Bishop of Rome after Pelagius 525. 2. H. HAdrian the Emperour his Rescript to Minucius Fundanus in favour of the Christians 53. 2. Hegesippus when he flourished 53. 1. His Books 63. 1 2. Helcesaïts Hereticks 108. 1. Helena Queen of the Adiabeni furnishes the Jews with Corn. 21. 1. Her Sepulchre near Jerusalem ibid. Helena a whore Simon Magus's Companion 21. 2. Helena Augusta Mother to Constantine goes to Bethlehem to pray 591. 1. comes to Jerusalem 229. 1. builds two Churches there 591. 2. Her piety and bountifulness 592. 1. She finds the Sepulchre and Cross of our Lord. 229. 2. 230. 1. She builds three Churches in honour of Our Lord. 230. 1. Her death and burial 592. 2 c. 230. 2. Drepanum is from her termed Helenopolis 229. 1. Helenus Bishop of Tarsus 118. 1. Helius succeeds Salustius in the Bishoprick of Jerusalem 495. 1. Helion is sent Embassadour to the Persians 379. 1. He is sent into Italy 382. 1. Heliodorus Bishop of Laodicea in Syria 118. 1. Heliodorus Bishop of Trica in Thessalia 347. 2. Heliopolites their Law 231. 1. Helladius and Ammonius Alexandrians Grammarians 339. 1 2. Helladius Bishop of Caesarea in Cappadocia 333. 2. Hemerobaptists an Heresie amongst the Jews 63. 2. Heraclas Origen's disciple 92. 2. Origen chuses him his Assistant and Companion in teaching 96. 1. He studied Philosophy and Grecian Learning ibid. and 101. 2. Heraclas a Presbyter wore a Philosophick Pallium 101. 2. He is made Bishop of Alexandria 105. 2. His Fame 106. 2. His Rule about receiving Hereticks 119. 2. Heraclea a City of Syria formerly called Gagalice 505. 2. Heraclides Origen's disciple a Martyr 93. 2. Heraclides Deacon to John Chrysostome is preferred to the Bishoprick of Ephesus 361. 1. Heraclitus wrote Comments on the Apostle 89. 2. Heraclius Bishop of Jerusalem 284. 1. Heraïs a Catechumen she was a Martyr 93. 2. Herennius Bishop of Jerusalem 284. 1. Hereticks were not so bold as to broach their Errours till after the death of the Apostles 46. 2. they are divided into manifold kinds of Errours 53. 1. The Sects of Hereticks destroy one another ibid. Their Converse is to be avoided 56. 1. Hereticks have corrupted the Books of Sacred Scripture 90. 2. Their Books must be read with Caution 119. 1. Hermas's Book called Pastor 31. 2. 43. 1. 77. 2. Hermogenes Master of the Milice is slain at Constantinople 250. 2. Hermon Bishop of Jerusalem 138. 2. Hermogenes an Heretick 65. 1. Hermophilus an Heretick mended the Books of Sacred Scripture 90. 2. Herod the Great no Jew but a Forreigner 8. 1. by Father's side an Idumaean by his Mother's an Arabian 8. 2. made King of the Jews by the Roman Senate and Augustus ibid. and 10. 1. burnt the Jews Genealogies and why ibid. slays the infants of Bethlehem 10. 2. His disease described 11. 1. His Largess to his Souldiers 11. 2. orders his Sister Salome to kill the chief of the Jews whom he had imprisoned at his death ibid. puts three of his own Sons to death ibid. Resolves to kill himself ibid. His death ibid. Herod Junior Son to Herod the Great kills John the Baptist. 13. 1. He and his Wife Herodias are banisht by Caius 17. 2. He was present at Our Saviour's Passion ibid. Herod Eirenarch of Smyrna Son to Nicetes 57. 2. Herodian a Writer of Roman History 513. 2. Heron Origen's disciple a Martyr 93. 2. Heron and Isidorus Egyptian Martyrs 111. 1. Heros Bishop of Antioch 48. 1. Hesychius Pachumius and Theodorus Bishops and Martyrs 148. 1. Hierapolis the Metropolis of the Province Euphratensis 523. 1. Hieroglyphick Letters found in Serapis's Temple 339. 2. Hierophilus Bishop of Plotinopolis 389. 1. Hilarius Bishop of Jerusalem 284. 1. Hilarius Bishop of Poictiers 293. 2. Hippolitus 2 Bishop 102. 2. His Books 103. 1. Holy Ghost See Spirit Homonoea or Concordia the name of a Church at Constantinople
2. Theodotus a Montanist 75. 1. 81. 2. Theodotus the Tanner Excommunicated by Victor 90. 1. Theodotus Bishop of Laodicea 138. 1. Theodotus Bishop of Laodicea 284. 2. Theodotus Bishop of Ancyra accuses Nestorius in the Ephesine Synod 404. 2. Theodotus Bishop of Joppa 452. 1. Theodulus a Martyr with Pamphilus 168. 2. Theodulus Bishop of Chaeretapâ 280. 2. Theodulus and Olympius Bishops 264. 1. Theodulus's Letter concerning Nestorius and his Heresie 403. 1. Theonas Bishop of Alexandria 138. 2. Theonas Bishop of Marmarica and Secundus Bishop of Ptolemais are Anathematized by the Nicene Synod 219. 2. Theophilus Bishop of Antioch the sixth from the Apostles 63. 1. His Books 65. 1. Theophilus Bishop of Caesarea in Palestine 86. 1. Theophilus is ordained Bishop of Alexandria 337. 2. Theophilus Bishop of Castabali 303. 2. Theophilus Bishop of the Goths subscribed to the Nicene Council 281. 2. Theophronius a Cappadocian Ennomius's Scholar coyns a new Heresie 349. 2. Theotecnus Bishop of Caesarea in Cappadocia 125. 2. 133. 2. Theotecnus Curator of the City Antioch 172. 2. the Authour and Incentive of the Christians persecution ibid. He is executed by Licinius's order 182. 1. Theotimus Bishop of the Arabi 304. 2. Theotimus Bishop of Scythia what his sentiments were concerning Origen's Books 362. 1. Therapeutae why so termed 23. 1. Their Monasteries and course of Life ibid c. Theudas an Impostour 20. 2. Thomas the Apostle called Judas also 14. 2. He preached the Gospel to the Parthians 30. 1. 231. 2. a great Church dedicated to him in the City Edessa 314. 2. Thomas Bishop of Apamia 487. 2. He is a spectatour of the Equestrian Sports contrary to the usage of the Church ibid. Thomas a Monk in Syria feigned himself a fool 494. 1. Thraseas a Martyr 84. 1. Bishop of Eumenia 87. 1. Thrasamundus King of the Vandals in Africa 484. 2. Tiberiopolis a City of Phrygia 394. 1. Tiberius Augustus how affected at Pilate's Relation concerning the Resurrection of Christ. 16. 2 c. Tiberius after Justinus Junior became craz'd managed the Empire together with Sophia wife to Justinus 506. 1 2. He is declared Caesar by Justinus 507. 1. His Character 517. 2. Tigris an Eunuch and a Presbyter 364. 1. Timaeus Bishop of Antioch 135. 2. Timolaus Dionysius Romulus Pausis Alexander and another Alexander Martyrs in Palestine 159. 2. Timotheus Saint Paul's disciple the first Bishop of the Ephesians 31. 2. Timotheus a Martyr in Palestine 159. 2. Timotheus is ordained Bishop of Alexandria 327. 2. 330. 1. 331. 2. Timotheus Aelurus is chosen Bishop by the Alexandrians whilst Proterius was living 430. 1. He was ordained but by two Bishops 430. 2. He wrote a Letter to Leo Augustus concerning his own ordination 431. 1. He is banished to Gangra 433. 1. He is recalled by the Emperour Basiliscus 449. 2. Timotheus Salosaciolus after Aelurus's ejectment is ordained Bishop of Alexandria 433. 1. He flyes to Canopus 454. 1. By Zeno's order he recovers his See ibid. Timotheus after Macedonius's ejectment is ordained Bishop of Constantinople 468. 2. Titus disciple to Saint Paul Bishop of the Cities of Creet 31. 2. Titus Bishop of Bostra 304. 1. Tobias son of Tobias an Edessen 14. 2. Tobias Bishop of Jerusalem 51. 2. Translations of Bishops forbidden 388. 1. sometimes used on account of the Church's necessity ibid. Instances of such Translations 389. 1. They were forbidden by Constantine 599. 2. Tribigildus a Tribune of Souldiers 356. 1. Tripolis a City of Phoenice wherein was the Church of Saint Leontius the Martyer 468. 1. Troïlus the Sophist a prudent man 370. 1. a Native of Side in Pamphylia 384. 1. Tychaeum of Antioch that is the Temple of the publick Genius consecrated in honour of the Martyr Ignatius 414. 1. Tyrannio Bishop of Tyre a Martyr 147. 2. Tyrannus Bishop of Antioch 136. 1. V. VAlens Bishop of Jerusalem 79. 2. Valens a Deacon of Aelia is Martyred 166. 2. Valens the Emperour being baptized by Eudoxius the Bishop becomes an Arian 305. 1. He persecutes the Orthodox 306. 1. He builds an Aquaeduct at Constantinople 308. 2. He dyes 328. 2. Valentinianus is chosen Emperour 305. 1. chuses Valens to be his Golleague in the Empire ibid. dyes 325. 1. had two wives at the same time 325. 2. Valentinianus Placidus son to Constantius and Placidia 382. 1. is proclaimed Caesar by Theodosius ibid. is declared Augustus ibid. Valentinianus Juniour is created Emperour 325. 1. He was Justina's son ibid. Valentina a Virgin Martyred 164. 1. Valentinus an Arch-Heretick flourished at Rome 54. 2. Valentinians Hereticks 63. 2. Valerianus at the beginning of his Reign favoured the Christians 121. 1. His ignominious slavery and captivity in Persia. 660. 1. Valerius Gratus Procurator of Judaea 12. 2. Vararanes King of the Persians 377. 2. persecutes the Christians ibid. Various usages and rites in divers Churches 346. 1 c. Ventidius and Corbulo Romans conquered the Parthians 473. 2. Vetranio turns Tyrant 263. 2. afterwards he became a private man 265. 2. Vettius Epagathus a Martyr at Lyons 69. 2. Victor Bishop of Rome 87. 2. excommunicates the Churches of Asia ibid. He is disswaded therefrom by Irenaeus ibid. Victor Master of the Milice 327. 2. Vigils of the Christians and their fasts before the Feast of Easter 24. 1. Vigil of Easter 95. 2. observed by the Emperour Constantine 613. 1. Vigilius Bishop of Rome refuses to come to the fifth Synod 496. 1. Vindices Officers made in every City by the Emperour Anastasius 475. 1. Vine the Badge of a Centurion's office 125. 1. Virgil's Verses concerning Christ. 654. 1 c. Virgins of the Christians 24. 1. 161. 2. they were registred in the Matricula or Roll of the Church 230. 1. Vitalianus rebels against Anastasius 475. 2. takes Hypatius and Cyrillus Commanders of the Romans ibid. being made Master of the Milice and Consul by Justinus he is slain 478. 1. Vitalis and Misenus Legates of the See of Rome are condemned in a Synod at Rome for ill-management of their Embassie 460. 2. Ulfila Bishop of the Goths 281. 2. 326. 2. Ulpianus a Martyr at Tyre 161. 2. Ulpianus a Sophist wrote an Oration in commendation of Antioch 417. 1. Uranius Bishop of Apamea 304. 1. Uranius Bishop of Meletina ibid. Uranius Bishop of Tyre 278. 2. is deposed 280. 2. Urbanus Bishop of Rome 102. 2. Urbanus president of Palestine 159. 1. is put to death 163. 2. Urbanus Theodorus Menedemus and seventy other Presbyters who had been sent Legates for the Catholicks to Valens are barbarously murdered 314. 1 2. Urbicius or Urbicus Praefect of Rome 61. 2. Ursacius and Valens Arian Bishops 250. 2. condemned in the Sardican Synod 257. 2. present a Penitentiary-Libel to Pope Julius 263. 1. they are deposed in the Synod of Ariminum 273. 2. Ursinus a Deacon of the Roman Church 324. 1. W. WEstern Church when severed in Communion from the Eastern 259. 2. Wisedom of Solomon so the Book of Proverbs was called 64. 1. 66.
2. Woman of Alexandria her chastity 150. 2. Women that were adulteresses how punished by the Romans 341. 1. Word of God His Nature Proprieties and Operations 683. 1 c. He is God of God and light of Light 686. 1. the reason of His Incarnation 691. 2. c. X. XEnaias a great stickler against Flavianus Bishop of Antioch 466. 1. He is made Bishop of Hierapolis 467. 2. by a Greek name he was termed Philoxenus ibid. Xorolophus a place in Constantinople 371. 2. Xystus Bishop of Rome 51. 1. Xystus another Bishop of Rome 118. 2. Z. ZAmbdas Bishop of Jerusalem 138. 2. Zacchaus Bishop of Jerusalem 51. 2. Zacharias the Rhetorician an Historian favoured Nestorius 421. 2. blames Proterius falsely 431. 1. He favoured Eutyches's party 452. 2. Evagrius reproves him for his carelesness in writing his History 459. 2. Zamolxis a God of the Getae 689. 1. Zebinus Bishop of Antioch 103. 2. Zeno at first named Aricmesius marries Leo Augustus's daughter 435. 2. is created Emperour of the Romans 436. 2. His wicked Life 448. 1 2. His Henoticon or uniting-Edict 455. 1 2. His Letter to Pope Felix 460. 1. Zenobius a Presbyter of the Church at Sidon Martyred 147. 2. Zephyrinus Bishop of Rome 90. 1. Zeuxippus's Bath 252. 2. Zoïlus Bishop of Larissa 304. 1. Zoïlus Governour of Antioch under Theodosius Junior what Buildings he erected at Antioch 415. 2. Zoïlus is made Bishop of Alexandria after Theodosius's ejectment 482. 2. 495. 1. Zosimus Bishop of Rome 374. 1. Zoticus Otrenus a Presbyter 81. 1. Zoticus Bishop of Comana 82. 1. 84. 1. Zozimas or Zosimas a Monk in Syria 480. 1. He foretells the Earthquake at Antioch 480. 2. His miracles ibid. Zozimus an Historian was a Heathen and on that account hated Constantine 472. 1. He brought down his History as far as the times of Honorius and Arcadius 472. 2. when he wrote his History ibid. THE INDEX Of the Chief Matters that occur in the Notes on these HISTORIANS The First Number shews the Page the Second the Column A. ABares or Abari when first known to the Romans 500. 1. Acacius Bishop of Constantinople never held communion with Petrus Fullo 457. 2. He was condemned in no particular Synod 459. 1. when the sentence of deposition was pronounc't against him 461. 1 2. ãâã ãâã ãâã ãâã ãâã what it signifies 469. 1. Acesius the Novatianist seems not to have been called to the Nicene Synod by Constantine 225. 1. Acoemeti had two Monasteries at Constantinople 459. 2. 467. 1. Acts what 12. 1. Acts of Pilate when forged by the Heathens 12. 1. 173. 2. ãâã ãâã ãâã ãâã ãâã the power of a perpetual Master of the Milice 462. 2. a passage in Theophanes is mended ibid. Adjutor the Prince of the Office of the Master of the Offices 440. 1. Adoration of the Emperour what it was 630. 2. Adra a City of Arabia 304. 1. Adulterer so he was called who invaded the See of a Bishop that was yet living 456. 2. Adultery how punished amongst the Romans 341. 1. Aegiochus an Epithete given to Jupiter 410. 1. Aelia so Jerusalem was called till Constantine's time when it recovered its old name Jerusalem again 52. 1. 118. 1. 167. 2. Aërial Martyr so Symeon the Stylite was called 411. 2. Aether the Element of Fire 684. 2. Africanus the Chronographer not the same person that composed the Cesti 106. 2. Agathobulus a Philosopher 137. 1. Agbarus called also Abgarus 13. 2. ãâã ãâã ãâã ãâã ãâã Forum a Market or Court of Judicature 69. 1. ãâã ãâã ãâã ãâã ãâã or Aevum in Plato signifies eternity 671. 2. Agnati and Cognati who and wherein they differ 563. 1. Agrippa Junior when he began to Reign 25. 2. ãâã ãâã ãâã ãâã ãâã who they are 563. 1. ãâã ãâã ãâã ãâã ãâã what it signifies 219. 2. 583. 2. Alabarches the Chief Magistrate of the Jews that lived at Alexandria 18. 1. Allegories were by the ancient Graecians termed ãâã ãâã ãâã ãâã ãâã 23. 2. Alexander Bishop of Constantinople in what year he dyed 247. 1. Alexandria a very unhealthfull City and why 127. 2. Alexandrian Bishops heretofore termed Popes 404. 1. Nicephorus's Opinion is refuted ibid. They had a secular principality 372. 2. Alexandrian Synod wherein Origen's books were condemned by Theophilus 360 2. Alexandrian Synod its Acts. 289. 2 c. Alexandrian Bishop whether he ordained all over Egypt 263. 1. Alternative Hymns by whom first appointed 359. 1. Ambon a place wherein Criminals were set whilst they were interrogated by the Judge 111. 2. Amen was the answer of the Faithfull when they received the consecrated Bread 114. 2. also after the Priest had consecrated 120. 2. ãâã ãâã ãâã ãâã ãâã Curtains hanging before doors 524. 1 2. many uses of them in the Church ibid. Amphilochius Bishop of Side 432. 2. ãâã ãâã ãâã ãâã ãâã a Preface 637. 1. ãâã ãâã ãâã ãâã ãâã a Strator one that lifts his Master on horseback 463. 1. ãâã ãâã ãâã ãâã ãâã 128. 2. ãâã ãâã ãâã ãâã ãâã to comfort or refresh 40. 2. Anastasia the wife of Bassianus the Caesar. 309. 1 2. Anastasian Baths whence so called ibid. Anastasis the Church of the Resurrection at Jerusalem 427. 1. 588. 2. ãâã ãâã ãâã ãâã ãâã the Relation of a President to the Emperour 407. 2. ãâã ãâã ãâã ãâã ãâã a place neer Constantinople 475. 2. Anastasius Sinaïta Bishop of Antioch when he was ejected 503. 1. Annas or Ananus held the High-priest-hood many years 12. 2. ãâã ãâã ãâã ãâã ãâã Props 518. 2. ãâã ãâã ãâã ãâã ãâã Masters of the Scrinia 350. 1. Antioch when made a free City 433. 2. three Forum's or Tribunals there and as many Scholes of Advocates 415. 1. In the same City was also the Praetorium of the Master of the Eastern Milice 415. 2. when termed Theopolis 480. 1. Antiochians from what moneth their years begin 434. 1. 467. 2. Antipater and Aristobulus sons to Herod the Great killed by his order 11. 2. Antipater Grandfather to Herod the Great 10. 1. Antiphons See Alternative Hymns ãâã ãâã ãâã ãâã ãâã Vicarius a substitute 695. 1. Apamia the Metropolis of Syria Coele or Syria Secunda 469. 1. ãâã ãâã ãâã ãâã ãâã what it signifies 77. 2. 105. 1. Apocryphal Books 98. 1. ãâã ãâã ãâã ãâã ãâã what it signifies 81. 1. Apocrysarius of a Monastery that is one who managed the affairs of a Monastery 494. 1. Apocrysarii or Responsales of Patriarchs and Bishops in the Emperour's Court. 496. 1. Apollinarians Hereticks 284. 2. Apollonia a Virgin that suffered Martyrdom in the Reign of Philippus not under Decius 110. 1. Apollonius whilst Montanus was living wrote against his prophesie 83. 2 c. Apollonius a Roman Senator 85. 2. ãâã ãâã ãâã ãâã ãâã its signification 94. 1. Apostates when they return to the Church are treated with more severity 119. 2. Apostles the twelve were not onely so called but several other persons 14. 2. 29. 1. Apostles are not
Romans learned it M r Gregory of Oxford Chap. 4. pag. 25 c. f This man had two sons and three daughters his sons were Agrippa the younger mentioned Acts 25 and Drusus who died young His daughters were Bernice Mariamne and Drusilla which last married Felix the Procurator of Judea as we have it in the Acts Bernice is also mentioned in the Acts coming in great pomp with her brother Agrippa to hear Paul Joseph Antiq. * Acts 5. 36. a This Theudas Josephus mentions Antiq. B. 20. c. 5. but that was in Claudius's reign in the time of Fadus his Prefecture And so that cannot be the person mentioned in the Acts for that Theudas was before Judas Galilaeus Acts 5. 39. and he was in the time of Cyrenius's being Governour of Syria That Theudas in the Acts therefore must needs be some other person whom the Jews had recorded in their writings and from thence Gamaliel there recites the story though we have no other record of it This is the opinion of Scaliger in L. 6. de Emendat Tempor and of Casaubon in Exercitat 2. c. 18. and of D r Hammond in his notes on Acts 5. 36. Valesius in his annotations dissents from all these learned men and says that by those words of S t Luke after this man rose up Judas of Galilec is meant that Judas his insurrection was before that of Theudas which exposition he confirms by saying that when ever we begin to reckon from the last as nearest to us so he supposes S t Luke there does we must necessarily place the last person first in such a reckoning and the first last so that notwithstanding S t Luke says after this man rose up Judas of Galilee yet Judas his insurrection was long before Theudas's This he illustrates by two examples of such an expression one taken out of Tertullian in Apologet. the other out of Clemens Alexandr Lib. 7. stromat But then being not able to reconcile the time of Theudas his insurrection with the time Josephus places it in to wit in the time of Fadus his Procuratorship he says Josephus was mistaken placing it later than he should have done For he will by no means allow two Theudas's Another way he has to make up this difference that is he thinks S t Luke in his expression used a prolepsis anticipating the insurrection of Theudas ten years and makes Gamaliel speak that which was agreeable to his present purpose and thus Eusebius he thinks understood S t Lukes words The Reader has here the opinion of both sides and is left to his liberty to believe which he pleases a Joseph Antiq. B. 20. c. 3. * This famine happened on the 5 and 6 years of Claudius Vales. â Acts 11. 28 29 30. b There were three Pyramids standing three furlongs from Jerusalem where the bones of this Helena were buried says Joseph Antiq. B. 20. c. 2. he mentions them again in his 6 B. of the Jews wars Jerom mentions them in his Oration de Obit B. Paula and says they were standing in his time Pausanias in Arcadicis reckoning up the stately Sepulchers he had seen admires two above all the rest to wit that of Mausolus in Caria and this of Helena in Judea This Helena had a Palace in Jerusalem says Josephus in the 6 B. of the Jews wars Vales. a This place of Justin is now to be found not in his second but in his first Apologie Eusebius in citing Justins Apologies follows not the order of our common Editions For he always calls that the first which our Editions term the second and that the second which they call the first of which more hereafter Vales. b The Learned have long since observed that Justin by reason of his unskilfulness in the Latine tongue was here mistaken thinking that the Image dedicated to Semon Sancus was consecrated to Simon Magus T is certain that image which Justin had seen in the island of Tiber was lately dug up with this inscription upon it Semoni Sango Deo Fidio Sancus was a God among the Sabins that had the charge of bargains and contracts whence he had the names of Sangus and Fidius By him the Romans were wont to swear Some Samaritans no doubt deceived Justin making him believe this Image was dedicated to their Simon Magus Vales. c C. Rufinus calls her Selene Vales. a Eusebius speaks of a devil which had made his residence and fixt his habitation in Rome being then the metropolis of the whole world Vales. a From these words of Eusebius it is concluded that the death of Simon Magus happened at Rome in the time of Claudius for Eusebius writeth that Peter came to Rome in Claudius his reign and that presently after Simon 's magical arts were by his coming destroyed together with the Authour Though there be others that say Simon was destroyed in Nero's time Vales. b This place of Clemens is quoted again by Eusebius in his 6 B. Eccles Hist. at which place more shall be said of it Vales. c Rome was parallel to Babylon in many things Vales. * 1 Pet. 5. 13. a Eusebius in his Chronic. places Mark 's going into Egypt on the second year of Claudius the Authour of the Alexandrian Chronic and Georg. Syncellus say he went in the third year of C. Caligula it s the opinion of Eutychius Patriarch of Alexandria that Mark went thither in the ninth year of Claudius Vales. a He means not Monks for they were an order of a later date Valesius says they were Christians who led a retired and more severe and strict sort of life so they were called from that Philosophical term ãâã ãâã ãâã ãâã ãâã which signifies the exercise of virtue and abstinence and any one that led such a life was called ãâã ãâã ãâã ãâã ãâã i. e. Asceta The Reader may have farther satisfaction in this matter in Bishop Montagues Acts Mon. Chap. 7. where he will find this business discussed at large b That these Therapeutae were not Christians we will shew hereafter Some think they were Essens but that is unlikely for Philo never terms them so in that Book wherein he describes them but at the very beginning calls them Therapeutae Besides the Essens as Philo himself witnesses in his Apology for the Jews cited by Euscbius Lib. 8. De preparat were onely in Judea and Palaestine but these Therapeutae he says were scattered all over the then known world Lastly Philo attributes many things to these Therapeutae which the Sect of the Essens by no means allowed as for example that they had women conversant among them called Therapeutriae now Philo says expresly that the Essens hated womankind See Philo de vita Contemplat and Joseph Hist. of the Jewish wars B. 2. Chap. 12. Vales. * Acts 4. 34 35 36. c Philo's description of these Therapeutae in these following words can no way agree with the Christian professours in those times For they were then few in number neither
Exod. 39. 30. ãâã is called a plate of the Holy crown It was a long plate of gold two fingers broad and reacht from one ear of the Priest to the other says Maimon in his Treatise of the Implements of the Sanctuary Chap. 9. Sect. 1. See Ainsworth on the Pentat e In our four M. SS copies Maz. Med. Fuk. and S r Hen. Savills I found it written ãâã ãâã ãâã ãâã ãâã i. e. concerning the Apostles themselves the word ãâã ãâã ãâã ãâã ãâã being in them added Vales. a In the Kings M. S. it is ãâã ãâã ãâã ãâã ãâã Simon as Rob. Stephens observed Jerom in Chronico testifies that the name of this Bishop of Jerusalem was written two ways to wit Simeon and Simon The same Georg. Syncellus observes and also the Authour Chronici Alexandrini Vales. b That is when Atticus was Deputy of Syria The Syrians used to shew their years by the name of these their presidents Moreover of the Emperours Deputies some were of the Consular order others of the Pretorian Wherefore Atticus is here called ãâã ãâã ãâã ãâã ãâã to shew that he was of the Consular order or had been Consul In the M. S. copies of Rufinus his translation that is in the Kings Librarie it is Martyr effectus est cum esset annorum centum xxv i. e. he was Martyred when he was 125. years old Vales. * Book 3. chap. 11. â i. e. Trajans * Book 3. chap. 20. c That is because he married Mary sister to the B. Virgin See note A in chap. 11. of this Book d The Authour Chronici Alexandrini supposes that the Cerinthian Hereticks and the Nicholaïtes are here meant to whom I doe not assent Hegefippus means those Sects which at that time were potent at Jerusalem to wit the Pharisees Sadduces and others of whom hereafter at book 4. chap 22. Vales. e That is because he Preacht the Faith of Christ as he said before and says again B. 4. chap. 22. Vales. f This Hegesippus spoke of the Church of Jerusalem in particular to wiâ that it continued a Virgin untill the death of Symeon unto Trajans time The words of Hegesippus you will meet with hereafter at chap. 22. B. 4. Eusebius seems to have attributed that to the whole Church which Hegesippus spake of the Church at Jerusalem in particular Vales. g All these words to the end of the chapter are wanting in the Maz. Med. and Fuk. M. SS neither doth Rufinus acknowledge them in his translation as appears therefrom And this whole clause seems to me to be Spurious and supposititious For whosoever added it thought the words that went before were Hegesippus his whereas they are not his but Eusebius's as we may see from chap. 22. B. 4. Vales. a He that translated the words of Tertullian into Greek has rendred them unhappily For neither does ãâã ãâã ãâã ãâã ãâã signifie discipline nor ãâã ãâã ãâã ãâã ãâã to agree together I would therefore rather translate these words of Tertullian thus ãâã ãâã ãâã ãâã ãâã i. e. and that they had a certain summary of their polity Vales. b Here also the Greek translatour of Teriullian hath done ill for Tertullian or rather Trajan calls those Oblatos who were brought in before the Judges for so the Latines use to speak The sense therefore of the Emperour Trajans Rescript against the Christians is this that the Governours of Provinces should not too diligently hunt after the Christians by sending out Spies and Officers to take them but if any Christians were by chance found out by their Officers or if they were made appear to be such by their accusers that then they ought to be punished Vales. a This whole elogue of Papias is wanting in our M. SS copies Maz. Med. and Fuk. Neither did Rufinus read these words in his copies as may be gathered from his translation Wherefore I doubt not but they were inserted by some unskilfull Scholiast against the mind and opinion of Eusebius For how can it be that Eusebius should here stile Papias a man most excellently learned and very skilfull in the Scriptures whenas himself does at the end of this book expresly affirm that Papias was a man of an ordinary wit and altogether ignorant and simple Vales. b In the Maz. Med. and Fuk. M. SS 't is read ãâã ãâã ãâã ãâã ãâã A little after I read with Isaac Vossius ãâã ãâã ãâã ãâã ãâã that is which I heartily wish may be found to be fierce which amendment Rufinus his translation confirms For thus he turns it Quas ego opto acriores parari Therefore Rufinus read ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã which signifies soon or straight-ways the same errour is amended by us hereafter in the sixth book for there ãâã ãâã ãâã ãâã ãâã was Printed for ãâã ãâã ãâã ãâã ãâã Vales. But Bishop Usher reads ãâã ãâã ãâã ãâã ãâã and also ãâã ãâã ãâã ãâã ãâã See his Annot. on this Epistle number 48. c It is as much as if Ignatius had said Let nothing envy me the Glory of being a disciple of Christ Let no man pluck me from his Embraces The holy Martyr alludes as he uses to doe to those words of S t Paul who shall separate us from the Love of Christ Rom. 8. 35. Vales. See Bishop Usher's notes on Ignatius Epist to the Romans number 52. d This passage of Ignatius his concerning Christ is taken out of the Gospel according to the Hebrews which was either omitted by Eusebius or unknown to him Jerome in his book de Ecclesias Scriptor informs us hereof as also in his 18 B. of Commentaries on Esaiah See Ushers Annotat on Ignatius his Epistles pag. 48. number 23. a In our M. SS Maz. Med. Fuk. and S r Henry Savills it is written ãâã ãâã ãâã ãâã ãâã i. e. eminent or excellent disciples Vales. a In the tenth book Recognit of Clemens Romanus there is mention of Appion who is said to have come to Antioch with Anubion about the same time that the Apostle Peter came thither But there is nothing said there of Peters dispute with Appion What shall we say then that the book of Clemens which contains Peters dispute with Appion is different from his books Recognit To me indeed they seem not to be two books For if there had been two books of Clemens's the one Recognit the other containing the dispute of Peter with Appion why should Eusebius mention one onely and omit the other There was therefore but one book of Clemens's entitled ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã But 't was divided into two parts the former mentioned Matidia and Faustinianus to be acknowledged of their children in the second part was contained the dialogues of Peter and Appion Indeed Rufinus who translated that book of Clemens's into Latine does testifie in his Epistle to Gaudentius the Bishop that there were two parts of this book in the Greek in the one of
joyntly Vales. * In stead of ãâã ãâã ãâã ãâã ãâã mutually it should be undoubtedly ãâã ãâã ãâã ãâã ãâã amongst themselves so 't is corrected in the margin of the Geneva-Edition and so also Sir Henry Savill had mended it in the margin of his copy Vales. l The Maz. Fuk. and Med. M. SS read ãâã ãâã ãâã ãâã ãâã but without doubt we should read ãâã ãâã ãâã ãâã ãâã that is from Latronianus Corrector of Sicily we find mention of this Latronianus in an old inscription at Panormus which is attested by Gualtherus in Tabulis Siculis number 164. D. N. FL. VALERIO LICINIO AUG DOMITIUS LATRONIANUS V. C. CORR. P. S. DEVOTUS N. M. QUE EJUS Gualtherus also in his Annotations upon this inscription quoteth and correcteth this place of Eusebius Vales. m By these words ãâã ãâã ãâã ãâã ãâã Eusebius meaneth the Presbyters who were commonly called Sacerdotes secundi ordinis Priests of the second order which may be collected out of several good Authours as Optatus Milevitanus and Jacobus Sirmondus in his notes upon Sidonius page 78. Hieronymus in his Epitaph on the blessed Paula says There were present the Bishops of Hierusalem and other Cities and an innumerable company of Priests inferioris gradus of the lower order c. So also says Gregor Nazianz. in Carm. Jamb de vitâ sua pag. 6. Hence comes this distinction the Bishops in the Church sate in more losty thrones the Presbyters sitting on both hands on lower seats and the Deacons standing by in white garments saith the same Greg. Naz. in his dream De Ecclesiae Anastasia pag. 78. Eusebius also in his description of the Church of Tyre allotteth the thrones which were in the Church next the Altar to the Bishop and Presbyters but the benches to the Deacons where also he calls the Presbyters ãâã ãâã ãâã ãâã ãâã i. e. those which have the second places next the Bishop See S t Augustin's 148 th Epistle Vales. a This Title ãâã ãâã ãâã ãâã ãâã Concerning the Estates of the Christians is here put in a wrong place for the Epistle which follows says not a word concerning the Estates of the Christians This Title might better have been prefix't before Chap. 5. where we have two several Decrees of Constantin's concerning the Estates of the Christians Therefore very well do the old Maz. and Fuk. M. SS make no distinction of a Chapter in this place Vales. * See B. 9. Chap. 9. note f. b ãâã ãâã ãâã ãâã ãâã Epiphanius mentions these Folles at the close of his book De Mensur Pondcrib He speaks of two sorts of them the first he calls the small Talent consisting of 208 denarii The value of the other he says is ãâã ãâã ãâã ãâã ãâã duo minuta two minutes or mites See the Learned Petavius's Diatriba concerning the Follis at the end of his notes on Epiphan pag. 431 c. Edit Paris 1622. c Concerning these Vicarii praefectorum Deputies of the Prefects we have treated in our notes on the 14 th book of Amm. Marcellinus pag. 17. where we shewed that there was a difference between acting for a Prefect and acting for the Prefects He may be said to act for a Prefect whom the Prefect of a City or Prefect of the Pretorium orders to supply his place in any special business But he may be said to act for the Prefects who exercises a Deputies power ordine Codicillorum See the place now cited in those notes The title given to these Vicarii at this time was Perfectissimus see book â chap. 9. note f. not Clarissimus or Spectabilis This we are informed of from Constantine the Emperours Rescript to Probianus Procunsul of Africa which Augustine relates in his 68 th Epistle and in his 3 d book against Cresconius cap. 70. Vales. a In the most ancient Maz. and Fuk. M. SS this is called the Sixth Chatter which is true if I mistake not See the foregoing chap. note a. Vales. * ãâã ãâã ãâã ãâã ãâã nomini Romano upon the Roman name b In the Med. Maz. Fuk. and Savil. M. SS we read ãâã ãâã ãâã ãâã ãâã most honoured and our dearest Anulinus We have the Relation of Anulinus in answer to this Rescript of Constantine's in Augustin's 68 Epistle But Eusebius inserts these Rescripts in a preposterous kind of Order For Constantin's Letter to Cecilianus the Bishop and his Rescript to Anulinus ought in order to precede Constantin's Letter to Miltiades Bishop of Rome For all those Letters have a relation to the Roman Synod which was summoned upon the account of Cecilianus when Constantine and Licinius were both the third time Consulls in the year of Christ 313. Vales. a Here we follow that emendation of this place which is set at the Margin of Turnebus's M. S. who instead of ãâã ãâã ãâã ãâã ãâã affinity in this place reads ãâã ãâã ãâã ãâã ãâã nobility For Constantine was extracted from a Royal descent he derived his pedigree from Claudius the Emperour Vales. b The best Comment upon this place is the 54 th chap. of book 1. of Constantin's Life The Militia amongst the Roman's was twofold the Militia Castrensis or the Militia imploy'd in all Martial Affaires and the Militia civilis which in Theodosius's Code is called the Militia Cohortalis the militia imploy'd in Civil Affaires Those that were listed into this Militia Cohortalis were by the Latines commonly call'd Officiales or Apparitores and by the Greeks generally ãâã ãâã ãâã ãâã ãâã See Themist 1. Orat. pag. 38. Chrysost. Homily 1. upon the first Epist. to Corinth pag. 8. and pag. 10. Moreover ãâã ãâã ãâã ãâã ãâã by Chrysost. Hom. 1. upon Saint Matthew is us'd for Apparitoris Officio fungi to execute an Apparitours Office But the Greeks sometimes for distinction's sake of the Militia Castrensis called these Apparitores ãâã ãâã ãâã ãâã ãâã City Apparitours So Eusebius in the place above quoted and Themistius in his 17 th Orat. pag. 457. makes use of ãâã ãâã ãâã ãâã ãâã which has the same import with ãâã ãâã ãâã ãâã ãâã here in Eusebius i. e. the Apparitours of the Presidents and Prefects of the Praetorium who gathered the Tributes which belonged to the Treasury Vales. c This passage ãâã ãâã ãâã ãâã ãâã is by Christoph. and Languâ render'd mortuos the dead but I cannot admit of this version What Law this of Licinius's was 't is difficult to resolve It seems to have belonged to the Testaments of Dying people it was abrogated by Constantine after Licinius was overcome by him Vales. d Eusebius uses this terme ãâã ãâã ãâã ãâã ãâã which occurs here at book 8. chap. 14. see note c. there where he treats concerning Maximinus the Eastern Tyrant but in his first book De vita Constant he terms it ãâã ãâã ãâã ãâã ãâã i. e. ways of getting money The Ancient Greeks us'd ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã in this sence There is extant a book of
same sense Sozomen took this word in his fore-cited 24 chapt Moreover we must note that Melitius was more severely dealt with as being the authour of a Schism than the Melitiani For the Nicene Fathers deprived Melitius of all Episcopal jurisdiction and left him only the name of a Bishop But they permitted the Melitians to exercise their Functions in the Church That is that the Deacons should Minister in the Order of Deacons and that the Presbyters should Consecrate and Baptize as should also the Bishops They only took from them their power of Voting in Elections which was prudently done of the Nicene Fathers least the Melitians should clandestinely promote some men of their own party to the Ecclesiastick preferments Vales. g It should rather be ãâã ãâã ãâã ãâã ãâã Bishops as it is in Theodoret and in the Allat M. S. Vales. h These words do plainly confirm what we said before to wit that not only the Presbyters and Deacons but the Bishops also who had been Ordained by Melitius are here spoken of For if they here treated concerning the Presbyters only that were to succeed in the places of other Presbyters why should the Nicene Fathers use so great caution require so many and great things for this reason that one of the Melitian Presbyters should be put into the place of a defunct Presbyter of the Catholick Church For the holy Fathers expresly prohibit that any of the Melitians shall succeed in the place and dignity of the defunct unless he seem worthy of that honour unless the people Elect him and unless his Election be confirmed by the Bishop of Alexandria What need of so great caution and diligence in the promotion of a Presbyter 'T is therefore apparent that these words do rather belong to the Bishops In the Elections of whom most especially the peoples suffrages were necessary and whose Election must besides be confirmed by the Bishop of Alexandria in regard he was the Metropolitane of all Egypt Vales. i Socrates does undeservedly stile Melitius an Arch-Heretick For neither do the Nicene Fathers nor Athanasius in his 2 Apology nor Epiphanius accuse Melitius of any Heresie they only affirm he was the Authour of a Schism But when the Melitians had afterwards joyned themselves to the Arians which as I remarkâ before hapned after the Nicene Synod and Melitius's death they turned their Schism into an Heresie as Augustine writes concerning the Donatists In this sense therefore Melitius may be termed an Arch-Heretick Vales. k The Sfortian Florentine M. SS add these words ãâã ãâã ãâã ãâã ãâã or Verses which Christophorson found in his Copy as appears from his Version Concerning Arius's Thalia see Athanasius in his second Oration against the Arians When Socrates says that this book of Arius's was condemned by the Synod we must not so understand him as if the Poem it self were particularly condemned but the Doctrine only contained in that Poem Vales. * He was a Maronite a most obscene Greek Poet. * In the Allat M. S. the reading is concerning our Saviour which I like better than this concerning our Great Saviour Vales. l This Epistle of Constantine the Emperour is not rightly placed by our Author It should rather be placed immediately after Constantin's Letter to the Churches which is the next in this chapter For certainly those Letters which concern the Council of Nice should regularly be placed first But this Letter does not concern that Council nor does it in the least mention the Council Athanasius in his Epistle ad Solitar alludes to this Letter of Constantin's where he speaks thus concerning the Emperour ãâã ãâã ãâã ãâã ãâã i. e. Why does he to wit Constantine endeavour to reduce the Arians into the Church whom he himself calls Porphyrians Vales. * In book 3 chap. 18. of Eusebius's Life of Constantine where we have this Epistle of the Emperour the reading is ãâã ãâã ãâã ãâã ãâã which Valesius at that place and here renders thus ab illâ turpissimâ societate conscientiâ from that most abominable society and their consciousness Of this his Version he gives this reason they who celebrate Easter with the Jews seem to be conscious of that wickedness which they committed against our Lord. See his Annotat. at the book and chapter now cited * Violence m Instead of ãâã ãâã ãâã ãâã ãâã in the Florent and Sfortian M. SS the reading is ãâã ãâã ãâã ãâã ãâã always which reading Theodoret confirms In book 3. chap. 18. of Eusebius's Life of Constantine it is ãâã ãâã ãâã ãâã ãâã whereas the Jewish Paschal Neomenia or new Moon began from the fifth day of March and was concluded at the third of April hence it sometimes hapned that their Passover began before the Aequinox So that they celebrated two Passovers in one year suppossing you mean the Solar and Julian year that is accounting from the Vernal Aequinox of this year to the Vernal Aequinox of the year following Ambrosius asserts the same in his Epistle to the Bishops of Aemilia where he relates that the Jews sometimes celebrated their Passover in the twelfth month that is according to the Latines and Eastern men For the Jews never kept their Passover on their own twelfth month but on the fourteenth day of their first month Moreover this celebrating of their Pasover twice in one year which Constantine objects against the Jews seems to me not at all momentous For the Jews might have returned the objection upon the Christians to wit that they celebrated Easter twice in the same year For suppose Easter is this year kept on the tenth of the Calends of May that is on the 22 d of April next year it must necessarily be kept sooner And so there will occur two Easters amongst the Christians within the space of one year current But this will not happen if you reckon the year from the Aequinoctial Cardo to the Vernal Aequinox of the year following See Epiphan pag. 824. Edit Petav. and Petav. Animadvers pag. 294 295. See also Aegidius Bucherius de Paschali Judaeorum Cyclo chap. 3. n This Letter of the Emperour to Eusebius and also the two next are misplaced For they have no relation to the Council of Nice neither do they make the lest mention of Arius or the Arians Yea the first of Constantin's Letters to Eusebius was written before the Council of Nice as Eusebius himself testifies in his 2 d Book of Constantin's Life Chap. 46. Vales. o We meet with this Letter of the Emperours to Eusebius at book 2. chap. 46. of Eusebius's Life of Constantine where these three words that Persecutor Licinius are wanting being added here instead of a Scholion by Socrates or some other Scholiast He âerms Licinius a serpent by reason of his craftiness and age Hence we may conjecture that this Letter was written soon after Licinius's deposition See Valesius's notes on book 2. chap. 46. of Eusebius's Life of Constantine p Here we made choice
Epiphanius mentions in Hares Arian It was written by Constantine after the Nicene Synod and it contains the punishment of those that would not recede from Arius's wicked tenets For at the close of that Epistle the Emperour commands that if they be persons of the ordinary rank they shall pay tribute for ten heads besides their own Poll-money But if they be descendants of the Curiales or Noble-men they shall be delivered to the Court and made liable to bear the publick Offices of the Decurions This Letter therefore was like an Edict and so ought to be publickly read and promulged Vales. a The greatest part of this Epistle is extant in the first book of Theodorets Ecclesiastick History chap. 20. it is entire in Latin in Baronius at the year of Christ 329 as Justinian the Emperour sent it to Pope Vigilius Vales. a Sozomen relates the same story in his first book chap. 22. but in such a manner that 't is sufficiently apparent he had it out of Socrates's History For Socrates tells the whole story more fully and elegantly And after he has told it says he had it from a credible person who lived in the times of the Nicene Council But Sozomen begins this relation thus ãâã ãâã ãâã ãâã ãâã c. It s reported that the Empeour c. Nor does he confirm it by any persons authority Besides Sozomen has in a manner stole the very words of Socrates making some small alterations and interpositions as Plagiaries usually do But this story seems to me very improbable upon many accounts First because it is founded on the autority of no ancient writer Secondly neither Socrates nor Sozomen do say of what City Acesius was Bishop which was very necessary to confirm the story Thirdly it is not at all likely that an Heretical Bishop should be summoned by Constantine to an Ecclesiastick Synod For if Constantine had sent for Acesius in order to the restoring of Peace and Agreement to the Church upon the same account he ought to have summoned the Bishops of other Heresies also to the Nicene Council Lastly what Socrates says to wit that he had this story from a very old man who was at the Synod seems to me altogether incredible This persons name was Auxano a Novatian Presbyter who was at the Synod with Acesius and lived untill the reign of Theodosius Junior as Socrates says chap. 13. of this book Now from the Nicene Synod to the beginning of Theodosius's reign there are 83 years To which if you adde 20 for so old Auxano must needs be when he was present at the Council Auxano must necessarily be above an hundred years old when he told Socrates this story Let the Reader judge therefore at what rate the testimony of a decrepid old Heretick is to be valued Vales. a The Florent M. S. addes ãâã ãâã ãâã ãâã ãâã and Sub-Deacons and so the reading is in Sozomen book 1. chap. 23 where he tells this story concerning Paphnutius where also what we said before is apparent to wit that Sozomen borrowed from Socrates For he that addes to anothers relation shews evidently that he wrote last Vales. b Rufinus out of whom Socrates had the former story which he tells in this chapter concerning Paphnutius says not a word of this speech of Paphnutius see his first book Eccles. Hist. chap. 4. But he relates that Paphnutius was one of the Bishops in the parts of Egypt and that he was present at the Nicene Council * ãâã ãâã ãâã ãâã ãâã that is in a place where the Ascetae lived concerning whom and their course of life see Euseb. Ecclesiast Hist. book 2. chap. 17. note a. book 7. chap. 32. note c. in the second Alphabet Vales. a By ãâã ãâã ãâã ãâã ãâã he means the Protectores Domestici or Guards of the Body which waited on the Emperours person They were Souldiers of a superiour order who also had greater pay then the others See Valesius's notes on Amm. Marcellin book 14. pag. 33. b We perfected this place by the assistance of the Florentine and Sfortian M. SS For in the common Editions of Socrates after these words ãâã ãâã ãâã ãâã ãâã Hosius Bishop of Corduba followed these ãâã ãâã ãâã ãâã ãâã Vito and Vincentius But those incomparable M. SS exhibited this place entire to us after this manner ãâã ãâã ãâã ãâã ãâã c. i. e. Hosius Bishop of Corduba in Spain I do believe as it is before written Vito and Vincentius Presbyters of Rome c. This is the series of the Bishops who subscribed the Nicene Council which Socrates transcribed from Athanasius's Synodicon as he himself attests hereafter In the Greek collections of the Canons this series is wanting nor is it extant in Dionysius Exiguus's Version But in that ancient collection lately published at Paris which the Western Church heretofore made use of before Dionysius's Version and in Isidorus's collection this series occurs almost in the same words In that ancient collection the words are these Et subscripserunt Osius Episcoâus civitatis Cordubensis Provinciae Spaniae dixit ita credo sicut superius scriptum est Victor Vincentius Presbyteri urbis Romae Alexander Alexandriae magna Alphâcration c. i. e. And they subscribed Osius Bishop of the City Corduba in the Province of Spain said I believe so as it is above written Victor and Vincentius Presbyters of the City of Rome Alexander of Alexandria the great Alphocration c. The words in Isidorus's Collection are almost the same But in Athanasius's Synodicon Eustathius Bishop of Antioch and Macarius Bishop of Jerusalem are placed after Alexander Bishop of Alexandria Vales. c Athanasius makes mention of this Vito the Presbyter in His Apologetick against the Arians and attests that a Roman Synod consisting of fifty Bishops by whom he was received into communion was convened in his Church Vales. d In the Latine collections of the Canons Harpocration is stiled Bishop of Naucratis and next to him is set Adamantius Cynopolites or Cynensis as it is in that forementioned ancient collection Vales. e This book of Athanasius's is not now to my knowledge extant But 't is probable that the names of the Bishops who subscribed the Nicene Council were translated out of that book Vales. f ãâã ãâã ãâã ãâã ãâã the term that occurs here imports the notation or express declaration of the time usually prefixt before publick Acts. In the Greek collection of the Canons which Joannes Tilius first published the notation of the time is prefixt thus ãâã ãâã ãâã ãâã ãâã i. e. The Canons of the 318. Holy Fathers convened at Nice in the Consulate of the most illustrious Paulinus and Julianus on the 636 th year from Alexander on the nineteenth day of the month Desius before the thirteenth of the Calends of July Vales. g It is otherwise in the Greek collection which Tictius published see the foregoing note For 't is said that the Synod was convened on the
of Cesarea had refused that See Paulinus Bishop of Tyre was translated to that See in the year of Christ 329 as I before noted in the tenth book of Eusebius's Ecclesiastick History chap. 1. note a. Afterwards Euphronius succeeded Paulinus or as some will have it Eualius After whom Flaccillus was advanced to the See of Antioch who as Athanasius attests in his second Apology against the Arians was at the Synod of Tyre Vales. e Sozomen says the same and Theodorus Mopsuestenus apud Nicaetam in Thesauro Orthodox fidei Which is also confirmed by Georgius of Laodicea in his encomium of Eusebius Emisenus Socrates quotes his words in book 2. chap. 9. Eccles. Hist. But Theodoret book 1. chap. 22. Eccles. Hist. puts Eualius between Eustathius and Euphronius and says that he presided but a very short time Philostorgius agrees with Theodoret. Vales. a Instead of ãâã ãâã ãâã ãâã ãâã and that he was falsely accused not without reason S r Henry Savill and Christophorson read ãâã ãâã ãâã ãâã ãâã Moreover that he was falsely accused without the least of reason This story concerning the Arian Presbyter whom Constantia Augusta recommended to her brother Constantine Socrates borrowed out of Rufinus book 1. chap. 11. Eccles. Hist. But I suspect the truth of it for these reasons First because Athanasius who does usually detect all the frauds of the Arians has no where made mention of it Secondly in regard the name of this Presbyter is suppressed for if this Presbyter were in so great favour and authority with Constantine that as Rufinus relates in the book and chapter now cited when the Emperour died he should leave his Will which he had written in the hands of this Presbyter doubtless he was worthy to have had his name mentioned But in my judgment Rufinus's authority is but small for he wrote his History very carelesly not from the Records of affaires transacted but from fabulous stories and relations grounded barely on report * Repentance Matth. 28. 19. a After these words there was wanting this whole clause ãâã ãâã ãâã ãâã ãâã If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost which we have made up from the authority of the Allatian M. S. and from Sozomen book 2. chap. 27. Vales. b In the Kings M. S. and in Epiphanius Scholasticus this place is pointed otherwise thus to our mother the Church to wit all questions c. which distinction displeases me not Vales. a After these words the Florentine M. S. adds these ãâã ãâã ãâã ãâã ãâã part of the Emperours Letter Which are altogether necessary that the Reader may understand that not the Emperours whole Epistle but part of it only is here inserted Athanasius in his second Apology against the Arians out of whom Socrates took these passages producing this Epistle of Constantines sets these very words before it and adds that this Epistle was brought to Alexandria by Syncletius and Gaudentius Officers belonging to the Imperial Palace But that which Socrates affirms to wit that Arius came to Alexandria is not mentioned by Athanasius nor doe I think it is true Vales. b After these words from the Florentine Sfortian and Allatian M. SS we have added this whole period ãâã ãâã ãâã ãâã ãâã For he laboured to reduce them all to a perfect union which was wanting in the common Editions Sozomen has almost the same words in his second book at the close of chap. 22 but he has changed their order Vales. c We find these mens names in that catalogue of the Melitian Bishops which Alexander procured from Melitius This Ision was Bishop in Athribis Eudaemon in Tanis and Callinicus in Pelusium See Athanasius's second Apologetick Vales. d Athanasius in his Apologetick calls this man Apis not Alypius But names not the place wherein Constantine took cognizance of this matter Yet Socrates affirms it was at Nicomedia Further Baronius relates that these affaires were transacted in the year of Christ 329. But I would rather choose to place them on the year following For these things hapned after Eustathius's deposition when Eusebius and Theognius returned from their Exile had procured a great authority and interest with Constantine But what the same Baronius says to wit that Constantines Letter concerning Arius's readmission into the Church was written to Athanasius in the year of Christ 327 is a palpable mistake and he dissents from Athanasius whom notwithstanding he professes to follow in all things For Athanasius relates that soon after Constantines Letter and Arius's repulse the Melitians accused him of these crimes before the Emperour Vales. * ãâã ãâã ãâã ãâã ãâã which words Valesius has thus rendred conspirans adversus Principem conspiring against the Emperour e This passage of Socrates is very much enlightned by Athanasius in his second Apologetick against the Arians Whose words because they are misunderstood by his translatour I will here set down ãâã ãâã ãâã ãâã ãâã That is Mareotes is a region of Alexandria In that region there never was a Bishop or Deputy Bishop But the Churches of that whole region are subject to the Bishop of Alexandria Each of the Presbyters hath peculiar Villages which are very great sometimes ten in number or more From these words it appears that every Village of Mareotes had not its particular Presbyter but that one Presbyter governed ten Villages and sometimes more That Village wherein Ischyras was in regard it was the least of all undoubtedly had neither its peculiar Church nor Presbyter To that Epistle which all the Presbyters and Deacons of Mareotes wrote to the Synod of Tyre which Letter is recorded by Athanasius in the book now cited there subscribed fourteen Presbyters and fifteen Deacons Vales. f This Arsenius was a Bishop of the Melitians in the City Hypselis which is in Thebaïs In his Epistle which he wrote to Athanasius he assumes to himself this title of honour ãâã ãâã ãâã ãâã ãâã i. e. To Athanasius the blessed Pope Arsenius Bishop of the City Hypselis one of those sometimes under Melitius But in the catalogue of Bishops of the Melitian faction which Melitius delivered to Alexander no Arsenius can be found Vales. g Socrates took this out of Athanasius in his second Apologetick against the Arians his words are these ãâã ãâã ãâã ãâã ãâã c. Constantine wrote to Antioch to Dalmatius the Censor ordering him to hear the cause concerning the murder The Censor therefore sent to me to prepare for my defence Socrates thought that this Dalmatius was the son of Constantines brother he that some years after was made Caesar by Constantine But that is a great mistake For Dalmatius the Censor was Constantines brother and the Father of Dalmatius the Caesar. The Authour of the Alexandrian Chronicle confirms this who writes thus concerning Constantine ãâã ãâã ãâã ãâã ãâã i. e. and he created Dalmatius the son of his brother Dalmatius the Censor
is ãâã ãâã ãâã ãâã ãâã his that is Sabinus's Arch-heretick Vales. g The amendment of this place we owe to the Allat M. S. wherein t is thus written ãâã ãâã ãâã ãâã ãâã would instead of these reproaches c. Vales. a Socrates as also Sozomen is mistaken here For Paulus was by Philippus Praefect of the Praetorium banished not to Thessalonica but to Cucusus and was there strangled by the Arians as Athanasius informs us in his Epist. ad Solitar But these things hapned a long while after this to wit when Constans Augustus was dead in the year of our Lord 350 or 351. as Baronius will have it who long since perceived this errour of Socrates's Further 't is easie to confute Socrates out of Athanasius For Athanasius relates that Philippus after he had banished Paulus and caused him to be cruelly murdered by the Arians was within less than a year deposed from his Prefecture deprived of his goods and ended his life miserably Now Philippus was Consul in the year of Christ 348 and on the year following he bore the Office of Praefect of the Praetorium as may be collected from the Laws extant in the Theodosian Code directed to him The same Philippus was after this sent Embassadour by Constantius to Magnentius a little before the fight at Mursa as Zosimus relates in his second book Which hapned in the year of Christ 351. Let us therefore suppose that Philippus died on the year following which was the year of Christ 352. Then Paulus might have been banished by him in the year of Our Lord 351 which is Baronius's opinion And from this year Macedonius's presidency over the Constantinopolitan Church must be begun Vales. b At this place there was wanting this whole line ãâã ãâã ãâã ãâã ãâã through which Paulus was carried into the Imperial Palace which I have made good from the Florentine and Sfortian M. S. In Leo Allatius's M. S. there is something more added here after this manner ãâã ãâã ãâã ãâã ãâã c. i. e. They had flockt about the publick Bath being gathered together there by the report of a suspicion because the people environed all the passages out he ordered one of the Bath doors to be opened thorough which Paulus was conveyed into the Imperial Palace c. Vales. c How Philippus could banish Paulus to Thessalonica I see not For Socrates relates these things as done whilst Constans was yet living and before the Council of Serdica But at that time Thessalonica was under the Government of Constans Augustus How therefore could Philippus who was Praefect of the Praetorium to Constantius banish Paulus to Thessalonica and permit him to live in the Cities of Illyricum but wholly forbid him entring into the Eastern parts of the Empire Vales. * See Euseb. Eccles. History book 6. chap. 43. note e. pag. 113. â Churches d This Great-Church was consecrated by Eusebius Bishop of Constantinople he that before had been Bishop of Nicomedia if we may credit Cedrenus For at the ninth year of Constantius he writes thus ãâã ãâã ãâã ãâã ãâã c. i. e. And Eusebius consecrated the Church of God called the Great Church which was finished by Constantius according to the order of Constantine the Great in his Will And he brought the reliques of the holy Martyr Pamphilus and those of his companions Theodulus Porphyrius and Paulus from Antioch and deposited them therein But Cedrenus mistakes in his notation of the time For if this consecration were performed by Eusebius of Nicomedia it must be placed on the third or fourth year of Constantius at which time Eusebius governed the See of Constantinople The same Cedrenus relates that this Church being afterwards ruined and reedified by Constantius was consecrated by Eudoxeus Vales. * Constantine the Great a Socrates does here confound all things and repeats the same things twice as if they had been done again For he says that Athanasius fled to Rome twice The same is asserted by Baronius in his Annalls by Petavius in his Rationarium Temporum and by Blondellus in his book de primatu But we have sufficiently refuted this mistake in our first book of Ecclesiastick Observations chap. 6. Socrates makes the same mistake in his asserting that Paulus Bishop of Constantinople came twice to Rome Moreover Julius received Eusebius of Nicomedia's Letter before that Council of Antioch which was held at the consecration of the New Jerusalem as we remarked before And at the same time he invited Athanasius and his adversaries to Rome in order to the discussion of their cause as 't is manifest from Athanasius's relation Vales. b The Bishops who had been convened at Antioch at the consecration having received Julius's Letter written to Eusebius of Nicomedia in which he invited him and the rest of the Eusebians to Rome in order to the having their cause discussed there on a set day whereon a Council was there to be held deteined Julius's messengers Elpidius and Philoxenus beyond the day appointed Then after they had held their Synod they dismissed the messengers and gave them a Letter to Julius Upon receipt whereof he wrote back that famous Letter which Athanasius hath inserted in his second Apology against the Arians pag. 739 c. Edit Paris 1627. Vales. c He means the Synodical Epistle which the Bishops of Egypt wrote to all the Bishops every where which is inserted in the first place by Athanasius in his forecited Apology pag. 722. Edit ut prius Julius speaks concerning this Synodical Epistle in that letter he wrote to the Eastern Bishops convened at Antioch ãâã ãâã ãâã ãâã ãâã c. Moreover many Bishops says he wrote from Egypt and from other Provinces in defence of Athanasius Vales. d I read ãâã ãâã ãâã ãâã ãâã he blamed not ãâã ãâã ãâã ãâã ãâã he sent S r Henry Savil hath mended this place in the margin of his Copy and made it agreeable to our reading In the Allat M. S. this place is written thus ãâã ãâã ãâã ãâã ãâã i. e. in the first place he found fault with the bitterness of their Epistle This Letter of Julius's is still extant preserved for us by Athanasius in his second Apology against the Arians pag. 739 c. Edit ut Prius In that Letter Julius reprehends the insolency and pride which the Eastern Bishops had used in their Letters to him But that which Socrates here adds to wit that Julius complained because they had not invited him to the Synod and that it was the Ecclesiastick rule that nothing should be determined in the Church without the Bishop of Rome's consent is not to be found in that Letter Indeed Julius complains in that Epistle because the Eastern Bishops upon their receipt of his Letter wherein he invited them to the Synod at Rome disregarding this his invitation had ordained Gregorius Bishop in Athanasius's See But he says not one word concerning this Ecclesiastick Rule or Canon And yet Sozomen chap. 3. book
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Now in this Oration Themistius frequently calls Valens the Father of this Valentinian and stiles Gratianus ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã whom I would make an Alexander and Philosophy shall again boast of such an Issue And in his Exâortatory Oration which he spake the year after to Valentinianus Junior he makes an address to the Child almost in the same words ãâã ãâã ãâã ãâã ãâã come Royal Babe sit upon my knees And a little after ãâã ãâã ãâã ãâã ãâã Plato and Aristotle shall together with my self instruct Thee by whom the Great Alexander was âuâored 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 Exâortatory 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
Novatians in Phrygia kept Easter at the same time the rest of the Catholicks did After that they began to shun the communion and society of the Catholicks in this matter also Further although I do very much approve of Socrates's judgment who gives an account why the Phrygians more especially embraced the Novatian Heresie yet there may another reason be given hereof For Novatus or rather Novatianus was as 't is said by Country a Phrygian so Philostorgius asserts book 8. Wherefore 't is no wonder that he had many followers of his own opinion in that province Vales. * Or Fountains f I conjecture that this was long-lived Auxano a Presbyter of the Novatian Church whose testimony Socrates makes use of book 1. chap. 10 13. But we must not here omit Nicephorus's words concerning our Socrates he says thus book 11. chap. 14 Haec sibi renuntiata esse Socrates qui hoc loco non abhorrere se à Novatianorum institutis palà m prae se fert à sene quodam scribit c. Socrates who in this place plainly shews himself not to be a detester of the Novatian principles relates that these things were told him by a certain old man c. Notwithstanding I am not of Nicephorus's opinion Vales. a Instead of ãâã ãâã ãâã ãâã ãâã read ãâã ãâã ãâã ãâã ãâã under whom for that 's the reading in the Florent M. S. and in Nicephorus Vales. b ãâã ãâã ãâã ãâã ãâã A very elegant term to signifie Scismatical assemblies and conventicles who are said to erect one Altar contrary to another Hence comes the term ãâã ãâã ãâã ãâã ãâã a sort of Schism concerning which Basilius speaks in his Canonicall Epistle to Amphylochius de Baptismo Haereticorum Vales. c Amm. Marcellinus book 27. pag. 337. Edit Vales. calls it Sicininus's Pallace where says he there is a little private assembling place of the professours of the Christian Religion in which during the conflicts between Damasus's and Ursinus's parties there was in one day an hundred and thirty dead bodies found c. Read the Historians following words from the whole passage 't is plain how disorderly the Elections of a Bishop of Rome then were and at what an height they lived d Socrates borrowed this out of Rufinus book 2. chap. 10. Eccles. Hist. In that year whereon Ursinus raised his Schism Juventius not Maximinus was Praefect of the City as Amm. Marcellinus attests book 27. pag. 337. But in regard this Schism lasted many years 't is possible that Maximinus who was Praefect of the Annona might take cognizance of this business and torture some Ecclesiasticks as Rufinus relates This Maximinus was Praefect of the Annona in the seventh year of Valentinian as Jerome does assert in his Chronicon Marcellinus speaks much concerning this Maximinus in his 28 th book Vales. a Socrates has transcribed this following passage almost word for word out of Rufinus's book 2. chap. 11. Eccles Hist. For he observes the same order that Rufinus does after Damasus's ordination forthwith subjoyning Ambrosius's promotion But although Rufinus and Socrates have conjoyned these two Ordinations as if they had been made at one and the same time yet there was a great interval of time between each ordination For Damasus entred upon the Bishoprick of Rome in the Consulate of Lupicinus and Jovinus on the year of Christ 367. But Ambrosius was promoted to the Episcopate of Millain in the year of our Lord 374 in the third Consulate of Gratianus which he bore with Equitius as Baronius has observed from Saint Jerom's Chronicon Vales. * Or persons unworthy of praise â That is of the whole nation of the Sarmatae â Or trample upon a We met with a double mistake here the one committed by Socrates's Transcribers the other by Socrates himself We have corrected the Transcribers errour who in stead of Acincum had made it Aconcam from the Authority of the Sfortian and Florent M. SS It will be sufficient only to take notice of Socrates's mistake here who calls Acincum a City of Italy whenas it belonged to Pannonia Vales. * That is To Gratianus â To wit Valens's brother's son * That is Valentinianus Senior * Or should be born of â Or in love with b There is no mention of this law of Valentinianus's any where No not in Amm. Marcellinus who has with great accuracy recorded Valentinianus's affaires Indeed such a law as this in my judgment is in no wise agreeable to Valentinian a serious Prince and a Christian. Therefore this whole story of Justina's marriagâ is in my opinion of a credit doubtfull and uncertain Vales. * Or Theodosius Senior c Epiphanius Scholasticus calls her not Placida but Flaccilla which is truest For so the ancient Coynes term her But 't is strange that Greek writers should so frequently be mistaken in this name For we have remark't before that Placitus is by Socrates often used instead of Flaccillus who was Bishop of Antioch Further this Flaccilla was the daughter of that Antonius who was Consul with Siagrius as Themistius informs us in his Gratiarum Actione to Theodosius for the peace made with the Goths Vales. * Or warred against a This Oration of Themistius's to Valens is at this time extant published in Latine by Duditius For what Socrates says Themistius spoke in that oration concerning the difference of Philosophick opinions occurs in Duditius's Version at pag. 507 the words are these Artes quidem quarum magnus in vitâusus delectatio est c. Indeed those Arts of which there is great use in this life and which are very delightfull had never arrived at such an height and elegancy had there not been a discrepancy of judgments and a certain strife amongst the Artists themselves For has not Philosophy it self the Mother of all laudable Arts. raised from mean and small beginnings increased by the dissent of Learned men in such a manner that nothing may seem wanting to its absolute perfection Further what Sâcrates says was spoken by Themistius in that oration to wit that God is desirous of this variety of opinions concerning himself that men may have a greater reverence for the Majesty of his Deity because the knowledge of his divinity is ân no wise obvious and easily attainable occurs in Duditius's Version at pag. 508 where 't is thus worded Quocirca quod à cognitione nostrâ se longissimè removit c. Wherefore in regard he has removed himself at the greatest distance from our knowledge nor does humble himself to the capacity of our wits 't is a sufficient argument that he does not require one and the same Law and Rule of Religion from all persons but leaves every man a Licence and faculty of thinking concerning himself according to his own not another mans liberty and choice Whence it also happens that a greater admiration of the Deity and a more Religious veneration of his Eternal Majesty is ingendred in the minds of men For it
Scholasticus has followed as appears from his Version For he renders it thus Quia igitur Imperator Ecclesiis opus habet In regard therefore the Emperour has an occasion for the Churches Nicephorus maintains the common reading for instead of excludes us from his words are drives us out of The Manuscript reading is in my judgment the better Vales. * Book 4. chap. 37. a In the Sfortian M. S. both here and also before in chap. 6. of this book this person is called Acholius The Latins do commonly give him that name For so he is called by Ambrosius by Prosper in his Chronicon and by Jordanes in his book de successione Regnorum But the Greeks do usually term him Ascholius This is the Ascholius concerning whose death Virtues and Miracles Saint Ambrosius writes in his 59 th Epistle to the Clergy of Thessalonica Where he says that Anysius his Schollââ succeeded him Vales. a See Book 4. chap. 12. b See what Socrates has remarked concerning this matter in chap 4. of this Book Vales. â That is the Orthodox c Instead of ãâã ãâã ãâã ãâã ãâã c. although c. I had rather read ãâã ãâã ãâã ãâã ãâã c. who also at that time bore the Praetor's Office Nicephorus confirms our emendation for he words it thus ãâã ãâã ãâã ãâã ãâã c. and admirable as I may say for all things who then bore the Praetors Office Vales. d ãâã ãâã ãâã ãâã ãâã They are the very words of the third Canon of the Constantinopolitan Synod Whereby the Constantinopolitan Fathers do confer upon the Bishop of Constantinople a Precedency or Primacy of honour only but give him nothing of a Metropolitical or patriarchical power or jurisdiction This is evident not only from the cautious expression which the Fathers of this Synod make use of for they give him not ãâã ãâã ãâã ãâã ãâã the priviledges of power or jurisdiction nor priviledges in general but they bestow on him only ãâã ãâã ãâã ãâã ãâã the priviledges of honour but also from these very words themselves compared with the second Canon of this Constantinopolitan Synod For in that Canon the Fathers had made a positive sanction that a Dioecesis should be governed by its Bishops or by a Synod of all the Bishops in the same Dioecesis and that the said Bishops should exercise their Ecclesiastical power in that Dioecesis only ãâã ãâã ãâã ãâã ãâã and that the Bishops of the Thracican Dioecesis should only govern the Ecclesiastick affairs of the said Thracican Dioecesis these are the very words of the Canon Now every body knows that Constantinople is scituate in the Thracican Dioecesis In regard therefore that the present Fathers had committed the whole government of the Thracican Dioecesis to a Synod of all the Bishops in the said Dioecesis there could nothing remain which they might assign to any other single Bishop in the said Dioecesis before the rest of them save only the bare priviledge of honour which alone they do here confer upon the Constantinopolitan See scituate in the same Dioecesis And thus by the order of this Canon Anatolius Bishop of Constantinople is placed next after Leo the Bishop of Rome's Legates in the subscriptions of the Council of Chalcedon See Concil General Edit Bin. Paris 1636. Tom. 3. pag. 452 453. There occurs an eminent instance of this honour due to the Constantinopolitan Bishop by vertue of this Canon in Synod Chalced. Act. 1. vid. Concil General Edit Bin. ut prius Tom. 3. pag. 61 62. See the Learned D r Beveredge's Annotat on the third Canon Concil Constantinop pag. 95. e The first mention if I mistake not of Christian Patriarchs so I term them because the Jews had Grand Officers amongst them thus termed long before this time in any Authour worthy of credit is at this place in our Socrates However there is no small stir amongst Learned men about defining the time wherein these Patriarchs were first constituted in the Christian Church Valesius in his notes on this chap. and in his third book of Ecclesiastick Observations upon Socrates and Sozomen does in a great many words assert that the Patriarchical authority was confirmed by the sixth Canon of the Nicene Synod This assertion of his is sufficiently confuted by D r Beveredge in his Annotat. upon that sixth Canon pag. 52 c. At which place and in his notes on the second Canon of the Constantinopolitan Council pag. 93 94 the said Learned Doctor is of opinion agreeable to our Socrates here that Patriarchs were first constituted by this second Oecumenical Council held at Constantinople Nevertheless he grants that most of those priviledges which Patriarchs afterwards challenged were given them by other Councils Lastly D r Barrow's sentiment is that this Dioecesan or Patriarchical Form did soon after the Nicene Council creep into the Church without any solemn appointment by a spontaneous assumption and submission See his excellent Treatise of the Pope's supremacy pag. 240 c. f The Roman Emperours who preceded Constantine the Great committed the chief management of affairs in the Civill State of the Empire to one or at most to two Praefects of the Praetorium But Constantine the Great introduced a new partition of the Empire as Zosimus tells us book 2. of his Histor. pag. 439 440 Edit Lugd. 1611 and divided the management thereof amongst four Praefects of the Praetorium one whereof was Praefect of the Pretorium in the East a second of Illyricum a third of Italy and a fourth of the Gallia's Each of these Praefects had several Dioecesis's under them every single Dioecesis was a Combination of divers Provinces together into one Territory What Diocesis's every one of these Prefects had under their district and what and how many Provinces were included in each Dioecesis the learned Reader may see in Guidus Pancirolus's notitia utraque dignitatum cùm Orientis tùm Occidentis Edit Lugd. 1608. From which Author we will Transcribe the five Dioecesis's for so many he had under him of the Praefect of the Praetorium of the East as they occur at fol. 3 and 4 of his Comment because they are necessary in order to the clear understanding of what we have to say further here Sub dispositione virorum Illustrium Praefectorum Prâtorio per Orientem c. Under the dispose of the Illustrious the Praefects of the Praetorium throughout the East are these Dioecesis's underwritten The East Egypt the Asian Pontick and Thracican Dioecesis's The Provinces of the East or Eastern Dioecesis are XV. Palestina Phaenice Syria Cilicia Cyprus Arabia And the Dux Commander and Comes Earl of the Milice Isauria Palestina Salutaris Palestina secunda Phoenice Libani Euphratensis Syria Salutaris Osrhoena Mesopotamia Cilicia secunda The Provinces of Egypt or Aegyptick Dioecesis are VI. Libya superior Libya inferior Thebais Aegyptus Arcadia Augustanica The Provinces of the Asian Dioecesis X. Pamphylia Hellespontus Lydia Pisidia Lycaonia Phrygia Pacatiana Phrygia Salutaris
and afterwards at Antioch in the Reign of Constantine as Suidas attests Eunapius mentions him in the Life of Pröoeresius thè Sophist This person therefore amongst the other Orations which as Suidas relates he wrote had composed a peculiar Oration in praise of his own Country wherein he spake concerning the Colonies at severall times brought into it Vales. Libanius the Antiochian Sophist wrote an Oration with this Title Antiochicus which is still extant published in the Second Tome of his Works Nor is it to be doubted but Evagrius means this Oration at this place Further in the said Oration Libanius with great accuracy recounts all the Greck Colonies which at severall times had been brought to Antioch Amongst these he reckons also those Athenians whom Seleucus after the destruction of the City Antigonia had brought to Antioch Vales. g Who this Julianus the Sophista should be I have not yet found There was one Julianus a Cappadocian the most eminent of all the Sophists of his own time who taught Rhetorick at Athens Concerning whom Eunapius relates many passages in his book de Vitis Sophistarum Suidas says he flourisht in the times of Constantine the Great But whereas he says that he was Contemporary with Callinicus the Sophist therein he contradicts himself in regard Callinicus the Sophist lived in the Reign of Philippus and Gallienus I am apt to think therefore that there were two Julianus's Sophists at Athens The former of whom lived in the same times with Callinicus the Sophist But the other flourisht in the Reign of Constantine the Great h Amm. Marcellinus mentions this Bath in his 31 book near the beginning his words are these Vocesque Praeconum audiebantur assiduè mandantium congeri ligna ad Valentini Lavacri succensionem studio ipsius principis conditi And the voices of the Cryers were heard continually ordering wood to be heaped together in order to the burning of Valens's Bath built by the endeavour of that Prince Vales. a The reading in Robert Stephens is ãâã ãâã ãâã ãâã ãâã went Nicephorus read ãâã ãâã ãâã ãâã ãâã went twice For book 14. chap. 50. he words it thus ãâã ãâã ãâã ãâã ãâã And 't is reported that she went twice to Jerusalem Which reading Christophorson has followed as 't is apparent from his Version For he renders this place thus Eudocia vero Constantinopoli Hierosolymam âis profect a est But Eudocia went twice from Constantinople to Jerusalem And thus I found it expressly written in the Tellerian Manuscript Eudocia's former journey to Jerusalem hapned on the sixteenth Consulate of Theodosius which he bore with Faustus on the year of Christ 438 as Baronius has rightly observed from Socrates and Marcellinus's Chronicon On the year following she returned from Jerusalem to Constantinople carrying along with her the Reliques of Saint Stephen as Marcellinus relates in his Chronicon But Writers are not agreed on what year her second Jerusalem-journey hapned Baronius places it in the Reign of Marcianus Augustus But I do maintain that this second journey was undertaken by Eudocia Augusta long before Marcianus's Empire whilest Theodosius survived For Marcellinus in his Chronicon at the XVIII Consulate of Theodosius Augustus which he bore with Albinus which was the year of Christ 444 writes thus Severum Presbyterum Johannem diaconum Eudoclae Regiââ c. Saturninââ the Comes of the Domesticks being sent by the Emperour Theodosiusâ kills Severus the Presbyter and Johannes the Deacon of Eudocia Augusta who were ministring at the City Aelia Eudocia by what grudge or grief incited thereto I know not killed Saturninus forthwith and being immediately deprived of her Royall servants by the command of the Emperour her Husband she staid to die at the City Aelia The same is confirmed by the Authour of the Alexandrian Chronicle For he relates that in the same Consulate Paulinus the Master of the Offices was slain by the Emperour Theodosius's order and therefore that Eudocia being aggrieved for she knew that Paulinus had been slain on her account requested of the Emperour Theodosius that a liberty might be allowed her of going to Jerusalem Notwithstanding Marcellinus in his Chronicon places Paulinus's slaughter on the year of Christ 440 Valâârinianus being then the fifth time Consul with Anatolius Therefore if Eudocia went the second time to Jerusalem on account of Paulinus's slaughter according to Marcellinus's opinion that hapned on the year of Christ 440. Further concerning Saturninus the Comes whom Eudocia Augusta ordered to be slain at Jerusalem there is a passage extant in the History of Priscus Rhetor pag. 54 which I will annex here ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã * Or pure b A Laurâ differs from a Monastery because a Laura consists of many Cells far disjoyned one from another But a Monastery is inclosed within one wall And in a Laura the Hermites or Anachorites lived but in a Monastery the Monks lived together Cyrillus Scyââopolitanââ informs us hereof in his Life of Euthymius in these words Te autem oportet venire âd meam Lauram c. But it behoves you to come to my Laura and to pull down the Cells of the Brethren to the very foundations But you must build a Monastery there where you have built my Coemitery For it pleases God that the place should not be a Laura but a Monastery rather The same Cyrillus in the Life of Saint Saba does frequently declare the same difference between a Laura and a Monastery Our Evagrius also at this place observes the same difference between the Phrontisteria Monasteries and the Laurae For in the Phrontister is says he the Monks lived in flocks or companies made use of a common table and performed the diurnall and nocturnall prayers together But in the Laura the Anachorites lived separately shut up in small Cells Vales. * Or Terminates in one and the same pious design â ãâã ãâã ãâã ãâã ãâã * Short cloak â Or pressing c I am of the same mind with Christophorson who instead of ãâã ãâã ãâã ãâã ãâã under the earth read ãâã ãâã ãâã ãâã ãâã above the earth which latter reading Nicephorus book 14. chap. 50. has followed Besides the word ãâã ãâã ãâã ãâã ãâã seem was wanting here which we have put in from the Florentine M. S. In the Tellerian M. S. I found it written ãâã ãâã ãâã ãâã ãâã above the earth Vales. d ãâã ãâã ãâã ãâã ãâã Musculus and Christophorson have rendred this place very ill Nicephorus has explained it well in this manner ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that is these persons frequently extend their fasts to the length of two and three days There are those of them who for five days and more continue without tasting of meat Dionysius Petavius also in the fifth chapter of his Miscellaneous Exercitations against Salmasius has rightly expounded this place of our Evagrius to wit concerning Superposition which was the most exquisite sort of fast amongst the
write ãâã ãâã ãâã ãâã ãâã and accused himself of imprudence Some few words after this instead of ãâã ãâã ãâã ãâã ãâã and had rashly inconsiderately suspended it must be written thus ãâã ãâã ãâã ãâã ãâã and had rashly and inconsiderately abolished Vales. * Or Summary or Rationary containing an accounâ how this Tax was to be Assessed and Collected f ãâã ãâã ãâã ãâã ãâã Every body sees it must be made ãâã ãâã ãâã ãâã ãâã Which is the same as if he should have said ãâã ãâã ãâã ãâã ãâã really Further this adverb is referred to the verb Rejoyce Which being most certain 't is nevertheless strange that both Translatours should have referred this adverb to the following word ãâã ãâã ãâã ãâã ãâã thus And he did rejoyce because he had really and truly obtained what he desired Vales. * Or Inhibition â Or Gentiles or Graecians * Or Gentiles â Or Blasphemed * Or His Paternall Religion â Or As he says * Or Devill â Or Beauties of Buildings â Or Bread or Bread-corn a ãâã ãâã ãâã ãâã ãâã It must be made Constansius as the reading is in the Tellerian M. S. and in Nicephorus book 16 chap 41. And a little after this instead of ãâã ãâã ãâã ãâã ãâã Enemies it must be ãâã ãâã ãâã ãâã ãâã Wars as the reading is in the same Nicephorus Vales. b ãâã ãâã ãâã ãâã ãâã Doubtless it must be ãâã ãâã ãâã ãâã ãâã in two words and accordingly we have rendred it to whose times And so Nicephorus read who has exprest these words of Evagrius thus ãâã ãâã ãâã ãâã ãâã which place of Nicephorus Langus understood not as 't is apparent from his Version of it It must be rendred thus Quibus historiam tuam terminasti wherein thou hast closed thine History For Zosimus brought down his Work to the taking of Rome effected by Alaricus as 't is manifest from Photius's Bibliotheca Further from this passage in Nicephorus and Evagrius Vossius in his book de Historicis Graecis affirms that Zosimus lived in the times of Theodosius Junior Yet neither of those two Authors hath said that of Zosimus They only say that he lived under Honorius and Arcadius with which Emperours he terminated his History or rather long after them Indeed I am of opinion that this Zosimus lived about the times of Anastasius For he cites Olympiodorus Thebaeus who wrote his History under Theodosius Junior as Photius attests and he names Syrianus Philosophus who was the master of Proclus Diadochus Now Proclus lived in the Times of Anastasius Lastly Saidas writes that Zosimus the Sophist lived in the Reign of Anastasius whom I think to be the same with Zosimus the Historiographer For many Rhetoricians and Sophists betook themselves to writing History as 't is manifest both from Dionysius Halicarnasseus and also from many others And the dignity of Advocate of the Fiscus or Treasury wherewith Zosimus was adorned disagrees not much from the Sophistick dignity Vales. c This passage of Eusebius occurs at book 8 chap. 13 Eccles. Histor. from which place our Evagrius is to be corrected Vales. * To wit pag. 198 of our Version â See Theodoret's Eccles Hist. book 1. chap. 32. â Or Affairs of the Romans d Long before Christ's Advent Macedonia had been subdued by the Romans Moreover the Albani Iberi and Colchi had been conquered by the same Romans long before Christ's birth Therefore what Evagrius says here is nothing to the purpose But concerning this whole Invective of Evagrius's against Zosimus see Johannes Leunclavius's Apology which he has prefixt before his Edition of Zosimus Vales. e ãâã ãâã ãâã ãâã ãâã on the Hundred twenty third Olympiad The same is the reading in the Greek copies of Nicephorus but it must be made ãâã ãâã ãâã ãâã ãâã c on the Hundredth eighty second Olympiad from Eusebius and the Authour of the Alexandrian Chronicle pag. 437. Vales. * Or The worship of many Gods â Or A turbulent Dominion mannaged by the people * See Euseb Eccles. Hist. book 1. chap. 5. note a b c. â See Mic. 5. 2. * Or Feed f Evagrius mistakes For about twenty years before out Saviour's Nativity Egypt was reduced into the form of a Province Vales. * Or Commander g ãâã ãâã ãâã ãâã ãâã c. It would be better written thus Trajan also Severus and Carus For this is required by the order of time Instead of Severus it might be written Verus For he got a great Victory over the Persians as we are informed from the Writers of the Historia Augusta Vales. h Concerning this Apollonius I have read nothing in any place Vales. * Or Prâem or Beginning * Germanicus C. Caesoris pater Drusi Minoris Antoniae filius à Tiberio patruo adoptatus c. So Suetonius in the Life of Caius Caligula * Or The same ãâã ãâã ãâã ãâã ãâã In the Tellerian M. S. I found it written ãâã ãâã ãâã ãâã ãâã but I would rather express it thus ãâã ãâã ãâã ãâã ãâã save only c. Vales. â Or Coherent * Or Golden Tax a What The Chrysotelia should be is hard to guess in regard our Evagrius contenting himself in setting down the bare name has omitted to explain the thing it self nor has any other of the Ancient Writers that I know of made mention of this thing But as much as I am able to attain by conjecture I do think the Chrysotelia to have been nothing else but a paying of Gold which Anastasius first ordered to be exacted from the Provincialls in stead of the Tributary Function For the old Romans were wont to bring in the Tributes in the very Species themselves to wit in Wheat Barley Wine and Oyl out of which being carried together into the publick Granaries the Military and Civil Annona was distributed Moreover by the Sanctions of the Emperours it had been forbidden that the Collectors should exact Gold of the Provincials instead of The Species to wit Wheat Barley c. as may be seen in the fourth and fifth Law of the Theodosian Code Tit. Tributa in ipsis speciebus inferri But Anastasius was the first who gave order that instead of The Species money should be exacted of the Provincialls Now I gather this partly from the word Chrysotelia it self whereby is signified a paying of Gold instead of Tribute and partly from that which Evagrius speaks in this whole chapter concerning The Tributary Function as we shall see afterwards Vales. b ãâã ãâã ãâã ãâã ãâã Johannes Langus has rendred this place very well in this manner Et populos suos Vectigales bellicis impensis per nundinationem divenditis supra modum gravavit And he over-much burthened his people that payed Tribute the Military Expences being by a Market made Sale of Musculus translates it thus Et Militares sumptus one rosissime contra consuetas contributiones divendidit and in a most burdensome manner made sale of the Military Expences contrary to
Or Meditated on c ãâã ãâã ãâã ãâã ãâã For that they ought not to use their Spears In Eusebius's Panegyrick chap. 9 where this passage occurs in the same words 't is truer written ãâã ãâã ãâã ãâã ãâã that they ought not to place c which the translatour perceived not Vales. * Goods a Sozomen says the same book 1. chap. 8. ãâã ãâã ãâã ãâã ãâã c. Further that he might accustome His Souldiers to worship God in the same manner with himself he markt their Arms with the Symbol of the Cross. Which words of Sozomen as any one may see are taken out of Eusebius Further by the term ãâã ãâã ãâã ãâã ãâã Arms I understand the Bucklers or Shields whereon Constantine ordered the Salutary sign of the Cross to be painted In the Notitia of the Roman Empire such kind of Shields as these are to be seen whereon the sign of the Cross is divers ways exprest Moreover Prudentius in his Book against Symmachus attests the same in these verses Christus purpureum Stellanti pictus in auro Signabat Labarum Clypeorum insignia Christus Pinxeraâ Vales. b ãâã ãâã ãâã ãâã ãâã before the Armed Cross. I reade ãâã ãâã ãâã ãâã ãâã before his Armed Forces as the Translatour seems to have read The occasion of the mistake seems to have been given by the contracted Form of writing For whereas the Librarius Book-writer had written ãâã ãâã ãâã ãâã ãâã some unskilfull Transcriber thought that the meaning of that abbreviature was ãâã ãâã ãâã ãâã ãâã Cross. Vales. c ãâã ãâã ãâã ãâã ãâã Before these words in the Greek the Fuk. and Turneb Copies add two words in this manner ãâã ãâã ãâã ãâã ãâã c. And in the following line after the word ãâã ãâã ãâã ãâã ãâã the same Copies and S r Hen. Savil's insert the verb ãâã ãâã ãâã ãâã ãâã But the common reading which we have followed is far better Vales. a ãâã ãâã ãâã ãâã ãâã I have as I think very happily mended the Title of this chapter in this manner ãâã ãâã ãâã ãâã ãâã his fervency and earnestness in praying For in this chapter Eusebius treats concerning that fervency in praying wherewith Constantine was inflamed The cause of the mistake arose from the usage of the Antiquarii persons that wrote Books fair who in their writing out the Titles of chapters were wont to omit the first letter that afterwards at their leisure they might paint it with Vermilion In the Kings Sheets the first letter of the Title is always left out But in the Fuk. Copy 't is sometimes added sometimes omitted For instance the Title of this chapter both in the Fuketian Copy and in the Kings sheets is thus worded ãâã ãâã ãâã ãâã ãâã the first letter being omitted which the Fuketian Manuscript in the body of the Book does make good in this manner ãâã ãâã ãâã ãâã ãâã very ill and without any sense as it is apparent Vales. * Or Honour * Or Mysteries b ãâã ãâã ãâã ãâã ãâã Christophorson renders it divinos sacrorum Ritus obibat He performed the divine Rites of things sacred Musculus translates it in this manner Sacras ceremonias expediebat he dispatcht the sacred Ceremonies But neither of these two persons perceived that this place was corrupted I reade therefore ãâã ãâã ãâã ãâã ãâã performed the Office c. For he compares Constantine to a Prelate or Pontif whence he subjoyns these words in the following chapter ãâã ãâã ãâã ãâã ãâã In this manner therefore he himself performed the Office of a Priest to his own God and in the chapter after that adds that Constantine behaved himself as a Bishop and in presence of the Bishops took that appellation upon himself Vales. c ãâã ãâã ãâã ãâã ãâã In the Fuketian Copy the reading is ãâã ãâã ãâã ãâã ãâã I read ãâã ãâã ãâã ãâã ãâã And with a chearfullness c. So above at chap. 17 his words are ãâã ãâã ãâã ãâã ãâã with diligence and chearfulness himself lead the way to those who assembled within that Church Vales. d ãâã ãâã ãâã ãâã ãâã The Christians in the Vigil of the Feast of Easter lighted a vast company of wax Tapers Which thing having been done by them within the Church only Constantine gave order that without the Church also Tapers should be every where lighted in honour of so great a Festival And whereas lights were usually kindled in the night in great Cities as I have remarked at the 14 th Book of Amm. Marcellinus pag. 6 of my notes Constantine would have far more and larger Torches lighted up on that night to the end he might induce the minds of the Heathens to a veneration of the Christian Religion Further those pillars of wax which Eusebius makes mention of here do excellently well denote the Paschal-Taper which we are wont to light up in the Vigil of Easter concerning which Taper Barnabas Brissonius has written a particular Book See Gregory Nazianzene in his 19 th Oration And in his second Oration de Pascha pag. 676 he says that then Lights were usually kindled both in private and publickly in so much that by reason of the multitude of lights which all ages and degrees of men lighted up that night was rendred transcendently bright Gaudentius Brixiensis therefore does deservedly term that night noctem splendidissimam a most splendid night as does likewise Zeno Veronensis in his first Sermon ad Neophylos Vales. e ãâã ãâã ãâã ãâã ãâã Musculus took these words in such a sense as if they were an exposition of the foregoing words ãâã ãâã ãâã ãâã ãâã pillars of wax But Christophorson distinguishes ãâã ãâã ãâã ãâã ãâã from those pillars of wax whom we have also followed Grecians do properly term those ãâã ãâã ãâã ãâã ãâã which the Latines call Tedae Torches as Pollux informs us Book 10. Chap. 26. In which place of Pollux the reading must be ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã as 't is commonly printed Hence a Game amongst the Greeks was termed ãâã ãâã ãâã ãâã ãâã so called from these Torches Grecians do likewise use ãâã ãâã ãâã ãâã ãâã to signifie a Lamp in which sense it occurs in the 25 th Chap. of Saint Matthew in the same manner that ãâã ãâã ãâã ãâã ãâã is taken both for a Torch and also for a Lamp Vales. f This passage of Eusebius is to be taken notice of in reference to the Easter-Alms which Constantine was wont to bestow yearly in memory of that Benefit which Christ on those days conferred upon mankind The Ancient Christians were heretofore wont on the Feast-day of Easter to distribute money amongst the poor which thing was carefully performed not only by Lay-persons but by the Clergy also Concerning which matter there is an eminent passage in Commodianus's Second Book of Institutions Chap. 75. C ongruit in Pascha die felicissimo nostro L âtentur illi qui postulant sumpta diurna E rogetur cis quod sufficit
of the number of the Faithfull But for the Emperour to stand in the Palace whilst a Bishop was speaking that is a signal instance of Religion See chap. 46 whence it may be manifestly gathered that the Palace is meant here Further the Christians were heretofore wont in a standing posture to hear the Sermon of the Priest in the Church For no body sate in the Church but the Presbyters as Optatus informs us Book 4. Dum peccatorem arguit Sedentem increpat Deus Specialiter ad vos dictum esse constat non ad populum qui in Ecclesia non habet sedendi licentiam Vales. * Or Points of Divinity a ãâã ãâã ãâã ãâã ãâã In the Fuketian Copy 't is written ãâã ãâã ãâã ãâã ãâã which is truer if I mistake not Vales. b He seems to mean the Book de Ratione Computi paschalis which Beda in his Book de Ratione Temporum Chap. 42 asserts to have been made by Eusebius Indeed the Emperour Constantine in his Letter to Eusebius does attest that that work of Eusebius's which is here mentioned was a Laborious work and that it contained the whole account Original and perfection of the Paschal Feast Concerning this Book of Eusebius Jerome in his piece de Scriptoribus Ecclesiasticis speaks thus Hippolytus rationem paschae temporumque Canones Scripsit sedecim annorum circulum reperit Eusebio qui super eodem pascha canonem decem novem annorum circuli composuit occasionem dedit Which words of S t Jerome Bede hath transcribed in his Book de Sex Aetatibus Mundi and in his History Book 5. Chap. 22. Vales. a ãâã ãâã ãâã ãâã ãâã The controversie of Easter It must be written ãâã ãâã ãâã ãâã ãâã reason or cause as I also found it mended at the margin of Moraeu's Copy Which emendation is confirmed by the following words For he adds ãâã ãâã ãâã ãâã ãâã and its institution c. 'T is certain ãâã ãâã ãâã ãâã ãâã cannot be said concerning the original of a controversie You would do better therefore to render ãâã ãâã ãâã ãâã ãâã institution ãâã ãâã ãâã ãâã ãâã imports the consummation of the Paschal Feast performed by Christ who by the Miracle of his own Resurrection instituted a true Pascha for Christians Vales. b ãâã ãâã ãâã ãâã ãâã After these words in the Greek in the Kings Copy and in the Edition of Robert Stephens these words follow ãâã ãâã ãâã ãâã ãâã although 't is impossible that such c. But Scaliger Bongarsius and others have made up this place from I know not what Copies The same supplement I likewise found in the Fuketian Copy and in Moraeus's Book and indeed something more correct than it is in the Geneva Edition For in that the reading is ãâã ãâã ãâã ãâã ãâã But it must be written ãâã ãâã ãâã ãâã ãâã Vales. c ãâã ãâã ãâã ãâã ãâã This so great a confidence or perswasion He means his boldness who by Constantine's order had translated Eusebius's Book concerning Easter or rather ãâã ãâã ãâã ãâã ãâã is the opinion and judgment of the Emperour himself The Translatour understood it as meant concerning the boldness or confidence of Eusebius himself which can in no wise be agreeable here Doubtless ãâã ãâã ãâã ãâã ãâã cannot here be taken otherwise than for the judgment and perswasion as well of Constantine Himself as of other men who highly extolled Eusebius's Treatise concerning Easter which by Constantinc's order had been rendred into Latine This so great an opinion of all men says he does sufficiently shew that you have met with no unworthy a Translatour Futher those words ãâã ãâã ãâã ãâã ãâã may be construed two ways either with the adjective ãâã ãâã ãâã ãâã ãâã or with the term ãâã ãâã ãâã ãâã ãâã Vales. d ãâã ãâã ãâã ãâã ãâã After these words in Moraeus's Copy there is an empty space left Questionless the word ãâã ãâã ãâã ãâã ãâã is wanting The place therefore must be made good in this manner ãâã ãâã ãâã ãâã ãâã who can render or rather ãâã ãâã ãâã ãâã ãâã as Eusebius expresses himself above at chap. 32. Indeed in the Fuketian Copy the reading is ãâã ãâã ãâã ãâã ãâã .... ãâã ãâã ãâã ãâã ãâã c. Vales. a ãâã ãâã ãâã ãâã ãâã At this place ãâã ãâã ãâã ãâã ãâã signifies the Diocese of the East so the Romans termed a certain number of Provinces which joyntly obeyed a Vicarius of the Praetorian Praefecture For a Praefectus Praetorio had several Dioceses under his own dispose but the Vicarii had but one Diocese Further this word began to be used in this sense about Constantine's times as we learn both from Constantine's Letters recorded above and also from some Laws of the Theodosian Code Vales. * Or Humanity a ãâã ãâã ãâã ãâã ãâã The Translatour renders it right terniones quaterniones For Parchment Copies were usually digested into Quaternions that is four sheets were made up together as Ternions are three sheets made up together And the Quaternions had sixteen pages the Ternions twelve Further in the last page of the Quaternion was set the number of the Quaternion to wit 1 2 3 and so on as I have observed in the most ancient Copies as well Greek as Latine In a very old Copy of Gregorius Turonensis which was written above nine hundred years since in the last page of the Quaternion I found this mark q. 1. that is the first Quaternion Further the Reader is to be advertized that in these words of Eusebius there is an Enallage For he hath said ãâã ãâã ãâã ãâã ãâã whereas it ought rather to have been worded thus ãâã ãâã ãâã ãâã ãâã Vales. b ãâã ãâã ãâã ãâã ãâã In the Fuketian Copy this place is read thus ãâã ãâã ãâã ãâã ãâã And so I guess it was written in S r Henry Savil's Copy because S r Henry hath under-mark't these three words namely ãâã ãâã ãâã ãâã ãâã with lines Vales. a ãâã ãâã ãâã ãâã ãâã In the King 's and Fuketian Copies 't is written ãâã ãâã ãâã ãâã ãâã in one word which I rather approve of For it follows ãâã ãâã ãâã ãâã ãâã But it would be better were it thus written ãâã ãâã ãâã ãâã ãâã Vales. b ãâã ãâã ãâã ãâã ãâã The Translatour renders this place thus nos verò quoniam breviter quae nobis nota fuerunt literarum monumentis mandavimus but because we have in short committed to writing those things which were known to us But I render it thus postquam ea quae nobis nota sunt breviter exposuerimus ad extremum ejus vitae tempus Sermonem transâeremus after we have briefly declared those things which are known to us we will turn our discourse to the last time of his Life Which rendition is doubtless truer and more agreeable to the words and meaning of Eusebius For if Eusebius had meant so as the Translatour thought he did he would have said ãâã ãâã ãâã
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 ãâã ãâã ãâã ãâã ãâã Vales. u ãâã ãâã ãâã ãâã ãâã In the Kings Copy at the margin the word ãâã ãâã ãâã ãâã ãâã is written which is an explanation of the term ãâã ãâã ãâã ãâã ãâã The emendation therefore of Scaliger and the the rest is needless who read ãâã ãâã ãâã ãâã ãâã 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 aâ 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 ãâã ãâã ãâã ãâã ãâã a Bright Dove c. Thus the sense is plain and elegant Vales. * Or untouch't w ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Nevertheless the Fuketian Copy does plainly confirm this reading and punctation of Christophorson save that it has ãâã ãâã ãâã ãâã ãâã As it is also in Turnebus's Book Vales. * Or Agreeable â ãâã ãâã ãâã ãâã ãâã which Valesius renders thus Mira denique celeritas in hominum precibus audiendis Lastly a wonderfull swiftness in hearing mens prayers x ãâã ãâã ãâã ãâã ãâã Philosophers make two sorts of Virtues the one ãâã ãâã ãâã ãâã ãâã practical which Constantine does here term ãâã ãâã ãâã ãâã ãâã Civil the other ãâã ãâã ãâã ãâã ãâã contemplative which leade our minds to the contemplation of God Whence some of Pythagoras's disciples were termed ãâã ãâã ãâã ãâã ãâã others ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã instead of soundness Doubtless it is to be written ãâã ãâã ãâã ãâã ãâã Blindness Presently from the Kings Copy I have mended it ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã instead of ãâã ãâã ãâã ãâã ãâã c. Vales. In Robert Stephen's instead of ãâã ãâã ãâã ãâã ãâã the reading is ãâã ãâã ãâã ãâã ãâã * Or In small c. z ãâã ãâã ãâã ãâã ãâã I reade ãâã ãâã ãâã ãâã ãâã c. and to have given c. In the Kings Sheets and in S r Henry Savil's Book the reading is ãâã ãâã ãâã ãâã ãâã c. But the Fuketian Copy has it ãâã ãâã ãâã ãâã ãâã Vales. â Or Disordered confusion a ãâã ãâã ãâã ãâã ãâã Christophorson does here understand the verb ãâã ãâã ãâã ãâã ãâã in common Which though I condemn not yet it does not seem necessary In the Fuketian Copy this place is thus read ãâã ãâã ãâã ãâã ãâã c. without those words ãâã ãâã ãâã ãâã ãâã Vales. * Or Expectation b ãâã ãâã ãâã ãâã ãâã After this word in the Greek something seems to be wanting Nor can it be made sense unless you add these words ãâã ãâã ãâã ãâã ãâã c. Which writing I have followed in my Version Vales. c ãâã ãâã ãâã ãâã ãâã would contemplate their own power I doubt not but it should be read ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ill men Vales. * Or Stick to d ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. â Or Flew away to c. * Or Blotted out the Sun e ãâã ãâã ãâã ãâã ãâã I write ãâã ãâã ãâã ãâã ãâã and have rendred it accordingly Vales. * Or Daunce f ãâã ãâã ãâã ãâã ãâã There was no need of the Emendation of the Learned who make it ãâã ãâã ãâã ãâã ãâã in regard ãâã ãâã ãâã ãâã ãâã may also be used adverbially instead of ãâã ãâã ãâã ãâã ãâã Yet in the Fuk. and Turneb Copies 't is ãâã ãâã ãâã ãâã ãâã Vales. â 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 ãâã ãâã ãâã ãâã ãâã I had rather write ãâã ãâã ãâã ãâã ãâã Besides c. For Constantine brings two reasons why the Heathens embraced not the preaching of Christ. Vales. â Pattern or Sample c ãâã ãâã ãâã ãâã ãâã 'T is an elegant Greek-phrase this ãâã ãâã ãâã ãâã ãâã 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