the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill easter-Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or passion-Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely easter-Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
their escape to Nisibis And being afraid to return to their own King For he had threatned them with death unless they brought back their Commanders safe and unhurt they enter into a conspiracy there against Hormisda the Chief Authour whereof was Varamus Master of the Persian Milice who not long before had made his return together with the Forces about him from an Engagement with the Turks In the interim Comentiolus invested Martyropolis and leaves the greater part of his Forces there but he himself together with some choice Souldiers which he had chosen out man by man makes an Excursion to Ocbas a Castle almost inexpugnable scituate over against Martyropolis on the opposite Bank of the River Nymphius and placed upon a steep and craggy Rock from whence the whole City was easily to be seen And having laid Siege thereto and left nothing unattempted and beaten down some part of the wall with Catapults he brake in that way and takes the Castle by force Therefore the Persians in future wholly despaired of holding Martyropolis CHAP. XVI Concerning the Murder of Hormisda WHilst these Actions were performed in this manner the Persians Murdered Hormisda who was the unjustest of all Kings not only because he had oppressed his Subjects with exactions of money but also for his inflicting on them various sorts of deaths CHAP. XVII Concerning the Flight of Chosroes Junior to us THen in his room they Constitute his Son Chosroes their King against whom Varamus undertakes an Expedition together with those Forces he had about him Chosroes marches out to meet him accompanied with an Army not very numerous and flies because he perceived his own Forces were engaged in a treacherous design against himself And at length he arrives at Circesium having first called upon the God of the Christians as he himself affirmed that his Horse might go to that place whither he should be lead by him Being come thither together with his Wives two children newly born and some Persian Nobles who voluntarily followed him from thence he dispatches away an Embassy to the Emperour Mauricius Mauricius as in other affairs so in this also consulted for the best and being convinc't by taking his measures even from this instance of the inconstancy and mutability of this life and of the sudden Turns ebbings and flowings of Humane affairs readily admits of Chosroes's humble address and instead of an Exile entertains him as his Guest and in place of a Fugitive makes him his Son having given him a Reception whereat he was presented with Imperial Gifts By which presents not only the Emperour himself declared his own kindness to Chosroes to whom he sent them in a manner befitting an Emperour but the Empress also did the same towards Chosroes's Wives and the Emperour's Children to those of Chosroes CHAP. XVIII How the Emperour sent Gregorius and Dometianus to meet Chosroes MOreover he sent all his Imperial Guards and the whole Roman Army together with their Commander in Chief who were to follow Chosroes even whither he would And to show him greater honour he sent to him Dometianus Bishop of Melitina his own kinsman a person Prudent and Sagacious most compleatly accomplish't both for Action and Discourse and every way fit for the management of affairs of the greatest consequence He sent likewise Gregorius who in all things struck Chosroes with amazement by his discourses with his presents and with the advices he gave him seasonable and accommodate to his affairs CHAP. XIX That Chosroes recovered the Empire of the Persians by that assistance given him by the Romans FUrther when Chosroes was come as far as Hierapolis which is the Metropolis of the Province Euphratensis he went back again in regard Mauricius also lookt upon that as expedient who contributed more to the advantage of the Suppliant than to his own glory Moreover he pleasured Chosroes with a vast sum of money a thing never recorded to have been done before And when he had raised an Army of Persians the whole charge whereof he paid out of his own Treasury he sends Chosroes with a double Army one of Romans another of Persians out of the confines of the Roman Empire Martyropolis having before that been Surrendred to him together with Sittas Which person was Stoned by the Martyropolites and afterwards crucified Daras also was surrendred to the Romans the Persians having been drawn out thence After this when Varamus had been vanquished in a single Engagement by the Romans only and had ingloriously fled away alone Chosroes was brought back to his own Pallace CHAP. XX. That the holy Mother Golanduch lived in those Times IN those Times also lived the Martyr Golanduch and was conversant amongst us Which woman after many conflicts was crowned with Martyrdome the Persian Magi being her Tormentours and became a Worker of great Miracles Stephanus the Former Bishop of Hierapolis hath written her Life CHAP. XXI Concerning those Sacred Presents which Chosroes sent to the Holy Martyr Sergius MOreover Chosroes being repossest of his own Kingdome sends to Gregorius a Cross adorned with much Gold and pretious Stones in honour of the Victorious Martyr Sergius Which Cross Theodora Wife to Justinian had Dedicated but Chosroes had made plunder of it together with other Sacred Treasures and Gifts as has already been related by me Further the same Chosroes sent another Cross of Gold whereon he set this Inscription in Greek Letters I Chosroes King of Kings Son of Hormisda sent this Cross at such time as by the Diabolick Force and Malice of the most unlucky Varamus and the Horsemen with him We betook Our Self to the Empire of the Romans and in regard the Wretched Zadespram came with an Army to Nisibis in a treacherous manner to Sollicite the Nisibene Horse to Revolt from and oppose Us We also sent a Body of Horse with a Commander to the Town Charchas And because we had heard that the Venerable and Illustrious Sergius was a Giver of those things requested from him in the first year of Our Reign on the seventh day of the month January We made a request by the Genius of the said Saint promising that if Our Horsemen should kill Zadespram or could take him alive We would send a Cross of Gold set with Gems to his Church in honour of his Venerable Name And on the ninth of the month February they brought Us the head of Zadespram Having therefore obtained our desire that we might put every thing out of doubt we have sent to the house of the Venerable Saint Sergius this Cross made by Us in honour of his Venerable Name together with that Cross sent to his house by Justinian Emperour of the Romans which in the Times of War between the two Empires was brought hither by Chosroes King of Kings Son of Cavades our Father and was found amongst our Treasures Gregorius having with the consent of the
the Den. And whilst he was conversant amongst the wild-beasts found them more gentle and tamer than those by whom he had been shut up For a prayer of modesty and soberness giving assistance by its powerfulness tamed all those Beasts though by their own nature they are fierce and raging Which things being made known to Cambyses For 't was impossible that the performances of so great and such a Divine power should lye concealed he was stricken with an amazement at the wonderfulness of what was told him and he repented himself because he had been so easily prevailed upon by the Calumnies of the Magi. Nevertheless he had a desire to be an eye-witness of that spectacle And when he beheld Daniel praising Christ both his hands being lifted up on high but saw the Lyons couching and as 't were worshipping the footsteps of the man immediately he condemned the Magi who had perswaded him hereto to the very same punishment and shut them up in the Den of the Lyons But the wild-beasts which a little before had fawned upon and made much of Daniel set upon the Magi forthwith and agreeable to their own fierceness of Nature tore all of them in pieces CHAP. XVIII Concerning Sibylla Erythraea who prophesied in an Acrostick of Verses manifesting Our Lord and His Passion The Acrostick is this JESUS CHRIST SON OF GOD SAVIOUR CROSS BUt I am desirous likewise of mentioning some Testimonies concerning the Divinity of Christ taken from Forreigners For by this means even they whose usage it is to speak reproachfully of Christ will also acknowledge Him to be God and the Son of God if they will give credit to the Discourses of their own party Sibylla Erythraea therefore who says that She lived in the Sixth Age after the Flood was the Priestess of Apollo She wore a Crown on her head in the same manner with that God who was worshipped by Her and kept a Tripod about which a Serpent was twisted and gave forth Oracles to those who consulted Her having by the folly of Her Parents been enslaved to this worship from which nothing that is decent and virtuous but immodest Fury only is produced agreeable to those very things which are related concerning Daphne This woman therefore entring in great hast one time into the Adyta of Her unseasonable Superstition and being really filled with Divine Inspiration uttered a Prophecy in verses containing all those things which should happen in reference to God plainly setting forth the History of the Advent of Jesus by those Letters which stand in the front of every verse which sort of Poem is termed an Acrostick Now the Acrostick is this JESUS CHRIST SON OF GOD SAVIOUR CROSS And Her Verses are these When the Great Day of Judgment shall appear The melting Earth shall then dissolve with fear A King Immortal shall from Heav'n descend At whose Tribunal the whole world attend Both Just and Wicked shall when Time grows old Their mighty God in flesh array'd behold Armies of Saints on His Right hand shall come Whilst Humane Souls expect their final doom Th' Universe shall be a dry Barren Strand And Thorns shall flourish on the scorched Land Men shall with indignation cast away Their Wealth and Idols in that dreadfull day The parched Earth and Heaven in flames shall fry And searching fire drain the Ocean dry All flesh which in the Grave imprison'd lay Shake off their Fetters and return to Day Fire 'twixt Good and Bad shall diff'rence make And filthy Dross from purer Metal take Mens secret Deeds shall all be open lay'd And th' obscure Mazes of their Hearts display'd Gnashing their Teeth they shall their Fate bewail The Stars harmonious daunce and th' Sun shall fail The Orbs rol'd up shrink into darkest night The Labouring Moon shall lose her borrow'd light Mountains with Plains on the same Level lye Valleys shall gape no more nor Hills be high On the proud Billows Ships shall ride no more And Lightning the Earth's Face shall shrivel sore The crackling Rivers with fierce Fire shall burn Which shall their streams to solid Chrystal turn The Heav'nly Trump shall blow a dolefull sound And th' worlds destruction and its sin resound The yawning Earth Hell's vast Abyss shall show All Kings before God's just Tribunal go Then Liquid Sulphur from the Skye shall stream God shall pour down Rivers of vengefull flame All men shall then the Glorious Cross descry That wisht-for sign unto a faithfull eye The Life of pious Souls their chief delight To Sinners an offence a dismal sight Enlightening the called with its beams When cleans'd from sin in twice six limpid streams His Empire shall be boundless and that God Shall Rule the Wicked with an Iron Rod. This God Immortal King describ'd in Verse Our Saviour dying shall man's doom Reverse And these things were predicted by the Virgin who 't is likely was divinely inspired But I judge Her to be blessed on this very account because our Saviour has made choice of Her to be a Prophetess of his own Providence and Carâ— in relation to us CHAP. XIX That this Prophecy concerning Our Saviour was not forged by any of the Christians but was written by Sibylla Erythraea whose Books Cicero rendred into Latine Verse before the coming of Christ. And that Virgil makes mention of this Sibyll as also of a Virgin delivered of a Child but He sang of this Mystery obscurely out of a fear of those then in power BUt many persons although they confess Sibylla Erythraea to have been a Prophetess yet disbelieve this prediction For they suspect that some body of our Religion not unskilled in the Art of Poetry made these Verses and put a false Title to them and affirmed them to be the Predictions of the Sibyll in regard they contain Sentences that are of great use to the Life of man whereby both the immoderate use of pleasures is restrained and a way also is opened to a sober and temperate Life But the Truth it self is apparent and exposed to the view of all men in as much as the diligence of those who profess our Religion hath made so accurate a Collection of the Series of Times that no body can now suspect that that Poem was composed after the Coming and Condemnation of Christ nor can it be now supposed that the common Report is false namely that these Verses were long before by way of Prophecy uttered by the Sibyll For 't is by common consent acknowledged that Cicero after he had read this Poem translated it into Latine and inserted it into his own Works This Cicero was taken off by Antony whilest he was in power Again Antony was vanquished by Augustus who reigned six and fifty years His successour was Tiberius in which time the presence of our Saviour shined upon the World and the Mystery of the Most Holy Religion
Cosmas Bishop of Epiphania in Syria refusing to consent to Severus's Synodick Letters separates from his communion and sends him a Libel of deposition 469. â— Councils always summoned by the Emperours autority since they became Christians 329. Councils in Asia against Montanus's Heresie 81. 2. Councils their usefulness and necessity 547. 2. Council in Palestine concerning the celebration of Easter-day 86. 2. Council at Rome under Pope Victor concerning the same question ibid. Council of the Bishops of Pontus about the same affair ibid. Council of the Bishops in Gallia about the same thing ibid. Council of the Churches of Osdroena and Mesopotamia ibid. Council in Arabia against the Errours of Beryllus 107. 1. Another Council in Arabia 108. 1. Council at Rome against Novatus 112. 2. Council of Africk against Novatus ibid. Council at Antioch about the Lapsed and concerning Novatus's Opinion 116. 1 2. Council at Iconium and Synnada concerning re-baptizing Hereticks 119. 2. Council of Antioch against Paul of Samosata 132. 2. Council at Rome about the Cause of Caecilianus 194. 2. Council at Orleance concerning the same matter ibid. Council at Alexandria under Athanasius 290. 1. Council at Alexandria under Theophilus against Origen's Books 360. 1. Council at Antioch 248. 1. Draught of the Creed published there 249. 1. Council at Antioch celebrated by Acacius 283. 2. Council at Antioch under Jovianus 303. 2. Council of Ariminum 271. 2. Council of Constantinople 242. 1. Council of Constantinople under Constantius 281. 1. Council of Constantinople under Theodosius 331. 2 c. Council of Constantinople against John Chrysostome 365. 2. Council of Ephesus against Nestorius 387. 1. 403. 1. c. Council at Jerusalem 240. 2. A second Council at Jerusalem 263. 1. Council of the Macedoniani at Antioch 330. 2. Council of the Macedoniani at Lampsacus 306. 1. Council at Millain 271. 1. Council of Nice or Nicaea 577. 2 c. two reasons thereof 215. 2. the Canons 227. 1. Subscriptions of the Bishops day and year when held ibid. it s Synodick Letter 219. 1. c. Council at Nice in Thracia 275. 2. Council of Novatians in the Village Pazum 324. 1. Council of Novatians at Sangaram 344. 1. Council at the Oak against John Chrysostome 363. 2. Council at Seleucia in Isauria 278. 1. it was divided into two parts as was the Ariminum-Council 278. 2. Council at Serdica 256. 2. Council of the Bishops of Sicilie 312. 2. Council of Sirmium 266. 1. Draught of the Creed published there 266. 2 c. Council of Tyre 23â— 1. Deposes Athanasius 240. 1. Council of Constantinople under Justinian on what account convened 495. 2. The matters transacted therein 49â— 1 c. Council at Ephesus the second there over which Dioscorus Bishop of Alexandria presided 408. 2. therein Eutyches is restored and Flavianus condemned 409. 1. Council at Chalcedon and the affairs transacted there 421 2. 423 c. the Draught of the Creed published there 425. 1 2. An Epitome of the Acts of that Council 437 c. Council of the Bishops of Asia in the City Ephesus under Basiliscus 451. 1. the supplicatory-Libel presented by them to Basiliscus ibid. Creed the Draught of that published in the Nicene Council 217. 1. 218. 2. Creeds how many were set forth 281. 2. Crescens is sent into the Gallia's by Saint Paul the Apostle 32. 1. Crescens a Cynick Philosopher 60. 1 2. Cyonius a Philosopher 101. 1. Cross the signe thereof salutary and vivifick 556. 2. 678. 1. Constantine used to seal his face with the signe thereof 576. 2. He set up the signe of the Cross in the palace 593. 2. Signa of the Cross the Defence and Guard of the Empire ibid. the Amulet of Daemons 674. 1. its power and efficacy 679. 2 c. Crosses of Sylver in the Church 359. 1. Cross the salutary and vivifick wood thereof in the City Apamia 488. 1. Cabit of the Nile carried to Scrapis's Temple 230. 2. Constantine orders it to be carried into the Church ibid. Culcianus a fierce persecutor of the Christians is slain 181. 2. Cars a Scythian commands the right-wing of the Roman Army and routs the Persians 508. 1. He makes an irruption into the Persians Country and winters there 509. 1. Cynegica a Region not far from Antioch 467. 2. 497. 2. Cypriana so the Carthaginians termed the feast-Feast-day of Saint Cyprian 485. 1. Cyprianus the Bishop 112. 2. was of opinion that Hereticks ought to be re-baptized 117. 2 c. Cyrillus Bishop of Antioch 135. 2. Cyrillus is ordained Bishop of Alexandria 372. 2. His power more than Sacerdotal ibid. He drives the Jews out of Alexandria 375. 2. He writes to Nestorius 403. 1. He presides in the Synod of Ephesus 404. 1. His Letter to John Bishop of Antioch 405. 1. Cyrillus is ordained Bishop of Jerusalem 276. 1. being deposed appeals to a greater Synod 280. 1. Cyrinus Bishop of Chalcedon 363. 2. dyes by a putrified wound 366. 2 c. Cyrus King of the Persians 532. 1. Cyrus Bishop of Beroea 235. 2. Cyrus Praefect of the Praetorium famous for his Poetry 416. 1. D. DAcidizus a Sea-port 314. 2. Dadastana a place in the Confines of Galatia and Bithynia 304. 2. Dalmatius the Caesar. 263. 2. Dalmatius the Censor Son to Constantine's Brother 238. 2. Damas Bishop of Magnesia 47. 2. Damasus is ordained Bishop of Rome 324. 1. Damophilus or Demophilus what He wrote concerning the City Rome 515. 2. Daniel the Prophet his praise 651. 2 c. Daras in Mesopotamia is built by the Emperour Anastasius in the Frontiers of the Persians and Romans 470. 1 2. is besieged by Chosroes 505. 2 c. and is taken 506. 1. is restored to the Romans 523. 1. Deacons seaven of them ordained by the Apostles 15. 2. Decius the Emperour's Edict against the Christians 110. 2. His death 660. 1. Decuriones enrolled in the Registers of the Curiâ— were Senators as ' t were 475. 1. Dedication of the Martyrium or Jerusalem Church 621. 2. Demetrianus Bishop of Antioch 116. 2. 118. 1. Demetrius Bishop of Alexandria 86. 1. Demophilus See Damophilus Demophilus a Bishop 272. 1. 273. 2. Demophilus is made Bishop of Constantinople 313. 2. is ejected by Theodosius 331. 2. Description of the Church at Tyre 188 c. Description of the Jerusalem Church 189 c. Description of the Dominicum at Antioch 594. 1. 680. 1. of the Church of the Apostles at Constantinople 626. 1. Desposyni by that name the kindred of our Saviour were called as were likewise those descended from them 10. 1. They came from Naâ—ara and Cochaba ibid. Dexippus an Historian wrote the wars of the Scythians 513. â— Didymus a blind man 320. 1. Three Books of his concerning the Trinity 320. 2. Didymus a Monk 317. 1. Digamists by some not admitted to the Sacrament 348. 1. Diocaesarâ—a a City of Palestine 270. 1. Dio Cassius brought down the Roman History as far as the Empire of Antoninus Elagabalus 513. 2. Diocletian's Edicts
have here rendred friendship yet the word primarily and properly signifies that which the Latines call comitas that is complaisance courteousness civility affability as for this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have translated a Ransom we find it in the first Epistle to the Corinth Chap. 4. v. 13. this word seems to have been used by the Alexandrians in their salutations when they met-together and promised their sincere love willingness and diligence in serving one another they used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else we may take the word in this sence as if the Heathens should call the Christians the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-scouring the filth the very faeceâ— populi and the purgamâ—nâ—a seculi which interpretation is not to be rejected here Vales. f Christoph. in his Latine Version renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decenter ornantes dressing them up neatly but he mistakes for Dionysius speaks of their dress afterwards in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decking them in their best cloaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we therefore render componentes that is burying them and so the word is used in profane as well as in sacred Authours Compostus prosepulto in Virgil and Horace Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render linteo funebri involventes shrowding them in a winding sheet But this is contrary to the custom of buryings in those days for the Heathens used to dress the dead in their best cloaths and so interr them And the Christians used in like manner so to dress the Saints Corps See Chap. 16. of this seventh book concerning Asturius Vales. a Though we find here barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he therefore yet we must understand Macrianus for by his treachery it was that Valerian was delivered into the hands of the Persians Other Historians assert that he was delivered to them by his own Captains so Aurel. Vict. Syncel and others These words of Dionysius are to be joyned with those in Chap. 10. of this Book for they are fragments of one and the same Epistle to Hermammon we also find a piece of it in Chap. 1. of this seventh Book Vales. * He means Macrianus and his two sons See Chap. 1. of this Book at the close of the Chapter †Esai 42. 9. b Dionysius here speaks of Macrianus's Empire because he was owned and received as Emperour by Aegypt and the Eastern Provinces Which his Coins declare for on the fore-side there is this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on the reverse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is that the Promises were to be literally understood a We have here sufficient evidence that this Book concerning the Promises was written in answer to Nepos I wonder that Hieronymus in his Preface before the eighteenth Book of his comments upon Esaias should affirm that this Book was written against Irenaeus Bishop of Lions Indeed Irenaeus was one of them who believed that Christ should come and Reign on the Earth a 1000 years which opinion was grounded on Papias's Authority as Hieronymus himself affirms and also our Authour Eusebius in the end of the third Book But as well from this place as also from Hieronymus himself in his Book De Script Ecclesiastic we may gather that this Book was not written against Irenaeus but against Nepos Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here translated the Composition of Psalms and Hymns according to the custom of the Christians who used to compose Psalms and Hymns in honour of Christ as Eusebius in the end of the fifth Book attesteth We also find mention of these Hymns in the Epistle of the Council of Antioch against Paul of Samosata and in thâ— last Canon but one of the Council of Laodicea where there is an express prohibition that no Psalms which in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is composed by private or ignorant persons should be sang in Churches Vales. c Pliny in his 28 Book Chap. 2. asketh why we affirm when we mention any dead persons that we will not vex or disturb their memory Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to promise a great while before any performance it is a Metaphor taken from the Mysteties of the Grecians who promised strange and great things to them who are initated and tormented them with a long expectation that by keeping their thoughts thus in suspence they might beget in them an opinion and a fear and reverence Vales. e The true reading of this place in the Greek we owe to the Maz. M. S. according to which reading we have here translated it Vales. f This Province was so called from Arsinoe who was Queen of it before it was a Roman Province Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original I have rendred it docilitatem aptness to be taught For auditours are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they apprehend the sense of words Vales. h The Greek phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders ad ea de quibus instituta erat disputatio eniti and we to keep close to the points of the Question in hand or the present question i This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly translated thus expansis cordibus patefactis with hearts unfoulded and as it were spread abroad but some translate it puris simplicibus cordibus with pure and single hearts which sense though the words may bear yet it is not so good in this place as the other Version Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in this place for dispensation but for the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an union and reconciliation and so Dionysius uses the word a little before S t Paul also in his Epist. to the Colossians Chap. 2. v. 2. 19. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence Vales. * See B. 3. Chap. 28. pag. 44. note c. d. * Revelat. c. 22. v. 7 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term proper to the Rhetoricians as plainly appears by the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with dispositio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose or handle Or we may render it the form and manner of writing for first he proves the Revelation not to be John's the Apostle by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genius or Nature of the writer Then by the stile and mode of writing that is by the Phrase and the sentences Vales. * Revelat. c. 1. v. 1 2. †Vers. 4. * 1 John c. 1. v. 1. †Matth. c. 16. v. 17. * Revalat c. 1. v. 9. †Revelat. c. 22. v. 7 8. b We ought to take special notice of this passage concerning
our Eusebius here the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the eighth day of the moneth Desius that is as the Romans stile it before the seventh of the Ides of June By these words in the Latine Copies of the M. SS in Saint Germans Library the title before Claudius Joly's Copy of these Acts is to be amended where 't is said Procopius suffered on the fourth of the Nones of August Notwithstanding in all the Martyrologies the Martyrdom of Procopius is set on the eighth of the Ides of July The Greeks also celebrate the memory of the great Martyr Procopius on the same day as may be seen in their Menaeum But that Procopius is a different person from ours although he was born at Jerusalem and suffered at the same time almost and in the same City that our Procopius did For our Procopius was a Reader and an Exorcist as Eusebius attests But the other was a Captain of Egypt The first Procopius was a Christian from his Childhood the second was at first a worshipper of Daemons Our Procopius was beheaded having suffered no tortures and so obtained the Crown of Martyrdom by a most compendious and easie kind of death The other Procopius suffered a tedious and most cruel Martyrdom having undergone most horrid tortures under two Presidents of Palestine Justus and Flavianus Upon which account he is reckoned by the Greeks amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Martyrs See book 6. chap. 32. note b. Lastly our Procopius was taken at Scythopolis brought to Caesarea in Palestine and there beheaded The other was apprehended in Egypt and Martyred in Caesarea a City of Phoenicia which was also called Paneas if we may believe Simcon Metaphrastes Vales. e It is I perceive taken for granted amongst all men that the months of the Syro-Macedonians were wholly the same with the Julian months from that time when Julius Caesar publisht his year For Scaliger and our Petavius do in many places affirm this and the only difference as they say was that the Syro-Macedonians began their year from October But there are many things which make me dissent from their opinion For first Bede in his Ephemeris and in his book De ratione Temporum says that the months of the Greeks began from Apellaeus which answers to December But Marcus in his Life of Porphyrius Bishop of Gaza attests that those of Gaza began their year from the month Dius For these are his words at pag 1090. Primo mense qui ab eis vocatur Dios deinde etiam secundo qui dicitur Apellaeos i. e. in the first month which they call Dius then also in the second which is termed Apellaeus The Emperour Julianus in Antiochico confirms this where he expresly says that Lous was the tenth month amongst the Syrians Now if they began their year from October then Lous which answers to August would not have been the tenth but the eleventh month The same is manifested by Julianus in Misopogone pag. 70. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Calends of the Syrians were come and Caesar goes to the Temple of Jupiter Philius again Then came the Calends of January For in my notes on book 23. of Ammian Marcellinus pag. 252 I have shown that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same with the Calends of January and Caesar goes to the Temple of the God Genius Concerning the Temple of this God Genius at Antioch See Evagrius's Hist. book 1. chap. 16. Then passing by the ominous day he renews his vows in the Temple of Jupiter Philius according to the custome of his Ancestours Seeing therefore Julianus attests that the New Moon of the Syrians year did a little precede the Calends of January it is manifest that the beginning of the Roman and Syrian year was not the same But it may be plainly collected from the same place of Julian that Dius was the first month of the year amongst the Antiochians For Julian says that on the Calends of the first month of the Syrians he went to the Temple of Jupiter to sacrifice because their first month was sacred to Jupiter and received its name from him For it was called Dius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jupiter and the first month was rightly called after his name who was thought to be the principal cause and origine of all things Now if October were the first month of the Syrian year that passage in Julian would have been impertinent For when the Antiochians would deride Julian for his assiduity in worshiping the Gods they produce this example thereof The Calends of the Syrians were come and Caesar goes to the Temple of Jupiter Philius again then came the Calends of January and Caesar goes to the Temple of the God Genius There must therefore necessarily be some little space of time between the Calends of the Syrians and the Romans that so Julian might deservedly be derided by the Antiochians for his too frequent offering of sacrifice It is therefore necessary that either Apellaeus must have been the first month amongst the Syrians which is Bede's opinion or else Dius Thus far concerning the beginning of the Syro-Macedonian year which we have demonstrated to be different from the beginning of the Julian year We will now inquire into the Syro-Macedonian months and see whether they began and ended at the same time that the Roman months did Indeed this place in Eusebius does plainly shew that the beginning of the months amongst the Syrians and Romans was not the same for it makes the eighth day of the month Desius to be the same with the seventh of the month June Therefore the Syrian month Desius began one day before the Roman month June Moreover Marcus in the life of Porphyrius affirms that the months of the inhabitants of Gaza preceded the Roman months five days His words are these Pluit autem Dominus c. Our Lord sent a continued rain from the eighth day of the month Audynaeus to the tenth Now Audynaeus amongst the Romans is January For their months precede the Roman months five days But on the eleventh day we celebrated the Feast of the Epiphany praising God From which words 't is apparent that the beginning of the months amongst those of Gaza was almost the same with the beginning of them amongst the Egyptians Further Epiphanius in his book De Ponderib chap. 20. makes the sixteenth day of May the same with the twenty third of the Grecian month Artemisius The form of the months amongst the Tyrians was different from this they made use of the Macedonian account of the months For in the Acts at Tyre which are related in the ninth Action of the Council of Chalcedon the tenth day of the month Peritius is confounded with the twenty fifth of February and in the fifth Action Concil Constantinop sub Mena the twenty eighth day of the Tyrian month Lous is said to have been the sixteenth day of the Roman month September From all
its import different also For if it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes a Divine person one whose soul is full of God If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its import is passive and implies one born or carried by God We are told by many Learned men that Ignatius had this title from our Saviours taking him up in his arms For he was that very child they say whom our Saviour Mar. 9. 36. took up and set in the midst of his disciples Others on the contrary affirm this story to be groundless and uncertain See D r Cave's Life of Ignatius * Covered or Arched walkâ— b I cannot imagine whence Socrates had this story For 't is manifest that Flavianus and Diodorus were the first persons who in Constantius's Reign divided the Quires of Singers at Antioch into two parts and gave them David's Psalms to be sung alternatively or by turns which usage being first practised at Antioch afterwards spread over all the Churches of the world Theodoret attests this in his Hist. lib. 2. cap. 24 as does also Theodorus Moâ—suestenus a person ancienter than he who lived in the same times with Flavianus and Diodorus Theodorus's words are quoted by Nicetas in Thesauro Orthâ—dâ—xae fidei lib. 5. cap. 30. Although that way of singing of Psalms seems to have been used by the Syrians before Flavianus and Diodorus's times For Theodorus writes that Flavianus and Diodorus were the first persons who translated that kind of Psalmodie which they term Antiphonae That is when one singeth one verse another another out of the Syrian Language into the Grecian and that those two persons appeared almost the only Authours of this thing to all the parts of the world What therefore the Syrians had done long before Flavianus's time to wit in singing of David's Psalms alternatively in Syriack that Fâ—â—vianuâ— and Diodorus ordered to be done by the Grecians of Antioch in their singing the Psalms in Greek Vales. * See the second chapter of this book a Besides this reason of Theophilus's hatred against Isidorus Sozomen book 8. chap. 12. relates two other causes The first was because Isidorus had refused to give evidence in favour of Theophilus's Sister The second because â—e had reproved Theophilus for his over much diligence in building Churches whereby he wasted the money of the Church which ought rather to have been bestowed on the poor I am easily induced to believe that these were the reasons of Theophilus's hatred against Isidorus in regard both Socrates and Sozomen do expressly attest it Notwithstanding Isidorus was not for these reasons ejected out of the Church but was condemned by the sentence of the Bishops on account of Origen's Errours which he maintained as Baronius has long since informed us from Palladius in Lausiaca Vales. b So Arsacius who succeeded Chrysostome in his Bishoprick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief-Presbyter in the Acts of the Synod ad Quercum and one Martyrius is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief-Deacon Sozomen calls this Peter Arch-Presbyter This is a name of honour not of ancientness For the Bishops Elected whom they pleased out of the Colledge of Presbyters to be Arch-Presbyters as Liberatus informs us in his Breviarium chap. 14. Vales. * See book 5. chap. 15. a 'T is false that Epiphanius was ever so simple as to be addicted to the Heresie of the Anthropomorphitae he had indeed once received a check upon that account from John Bishop of Jerusalem But Jerome has refuted this Calumny and also Epiphanius himself in that Sermon he Preach't at Jerusalem in the presence of John himself as Jerome in his book to Pammachius concerning the Errours of John of Jerusalem and Baronius at the year of Christ 393 do relate Wherefore there was no need of Theophilus's feigning himself an Anthropomorphite to curry favour with Epiphanius Both Socrates and Sozomen were imposed upon by some Origenist a favourer of Ammonius and Dioscorus who told them these things For 't was usuall with the Origenists as Baronius has truly remarked to fix the crime of this Heresie upon the Catholicks by whom they were condemned Vales. b Socrates and Sozomen who has followed him herein is mistaken here in supposing that the Alexandrian Synod wherein Theophilus condemned Origen's books together with Origen himself was held after that Synod convened at Constantia by Epiphanius 'T is manifest that Theophilus did first of all convene a Synod at Alexandria and condemn that Heresie in the year of Christ 399. Which was done after many conferences concerning that matter held by the Bishops who came thither as Postumianuâ— informs us in Sulpicius's Dialogues de Vitae B. Martini After this Theophilus sent a Synodick Letter to all the Bishops and he wrote a particular Letter to Epiphanius beseeching and intreating him that he would convene all the Bishops of the Island condemn the same Heresie himself and subscribe his Synodick Letter This Letter of Theophilus's is at this day extant translated by S t Jerome Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged Moreover Socrates here uses a perfect number for an imperfect And for this reason he adds the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is almost or thereabout But if we would speak exactly above fifty years must be taken from this number For Origen died on the year of Christ 252 as may be made out from what we have said at note b. and c. on Euseb. Eccles. Histor. book 7. chap. 1. From which year to the year of Christ 399 wherein Origen was condemned in the Alexandrian Synod there are 147 years Vales. * Or many of the Magistracy * Or Without labour or trouble †Book 6. chap. 4. ‖ Or By the by * Or Liberty and confidence a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so much that the Empress in my judgment it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till at length the Empress Nor do I doubt but Socrates wrote thus Nicephorus words it expressly according to our emendation And in Sozomen the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill which is the same Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is having adjured him by her Son The Ancients were wont to swear by their Children So in Virgil Per caput hoc juro per spem surgentis Iüli I swear by this head by the hopes of growing Iülus After the same manner when they would earnestly entreat others they beseeched them by their own children and whatever they accounted most dear to themselves In this manner therefore Eudoxiâ— spake to John Chrysostome at that time By this little child of mine and your spirituall Soâ— whom I brought forth and whom you received out of the sacred Font be reconciled with Severianus 'T is certain Chrysostome had received Theodosius Junior out of the sacred Font as Nicephorus relates at this place from Simeon Metaphrastes as I suppose Further Baronius places this reconciliation between Severianus and
the memory by statley c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some thing seems to be wanting here or at least the words are transposed Therefore I would have the place restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erecting a sacred c. But Christophorson understood these words so as if Eusebius should say that Helena built two Churches in the Mount of Olives one on the top the other in the Cave which nevertheless I do not think to be true For the Authour of the Jerusalem Itinerarie tells us that one Church was built there by Constantine And Eusebius in his Panegyrick chap. 9. towards the end speaking of that Martyrium which Constantine built at Jerusalem expresses himself in the same manner as he does here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned and used concerning one and the same Church And he terms the Basilica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because people came thither to pray but the whole Sacred House which being inclosed within one circuit contains within it self the Atrium Porticus's Secrelaric Baptistcrie and the Church it self he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Eusebius does most plainly declare below at chap. 50 of this book where he speaks concerning the Dominicum Aureum which Constantine built at Antioch And thus the passage of Eusebius in the close of his Panegyrick concerning Constantine's Tricennaliae is to be explained as likewise a passage in his tenth book and another in chap. 45. of this book where he joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Basilica or Oratory where the Altar is But the Church is termed that whole Building within the circumference whereof are contained the Atrium Porticus's Cells Baths and lastly the Oratory it self Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of the Itinerarium Hierosolymitanum has these words Inde ascendis in montem Oliveti ubi dominus discipulos docuit ante passionem Thence you go up to Mount Olivet where our Lord taught his Disciples before his Passion Bede in his book de Locis Sanctis chap. 7. has this passage Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est There is a third Church aâ—so of the same Mount at the South part of Bethanie where the Lord before his Passion spoke to his Disciples concerning the day of Judgment He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret Mysteries because the Lord then spake concerning secret things viz. about the end of the world concerning Christ's coming and the last judgment For even the Apostles came then to the Lord secretly as Saint Matthew says in regard they were desirous to know Mysteries and the Revelation of things future as Jerome on Mathew writes But that which Eusebius says viz. that our Loâ—d delivered these Mysteries to the Apostles in the Cave is not expresly recorded in the Gospel Yea the contrary seems possible to be made out from the Gospel For 't is related therein that the City Jerusalem was in sight to the Disciples when our Lord Preach't these things They were not therefore in the Cave but in an open place Yet it may be answered that that Cave had several holes of which sort there were many Caves in Palestine as the Itineraries inform us Indeed whereas Saint Matthew affirms that the Disciples came to our Lord secretly 't is probable that that discourse in the Cave was made by Our Lord whilst he stayed there Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word is to be expunged as being superfluous Eusebius seems to allude to the usage of the Gentiles who performed their Mithriaca Sacra Sacrisices in honour of the Sun in a Cave as Porphyry in his book de Abstinentia Jerome and others inform us The Fuketian Manuscript confirms our conjecture in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions †Or The fruit * Or Magnificence of Imperial power †Or Right hand * Or She gave her self to be seen coming c. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it Sacella Chappell 's ‖ Or Grave and mean or frugal * Or Emperour Monarch and Lord c. †Or So Great ‖ Or Cherishing her with all c. * Or Undergoe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul therefore was reformed or new-framed These words seem to favour of Origen's doctrine to which our Eusebius was too much addicted For the souls of the Blessed are not reformed into an Angelick substance Indeed Origen believed that in the Resurrection Bodies would be turned into souls and Souls would be changed into Angels as Saint Jerome says some where Vales. a He means Rome For thither the dead Body of Helena Augusta was carried and after two years was conveyed to Constantinople as Nicephorus tells us book 8. chap. 30. But Socrates book 1. chap. 17. transcribing Eusebius's words interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-Rome Which errour of Socrates Baronius does deservedly reprove in regard by the name of the Imperial City Eusebius is always wont to mean Rome Besides Constantinople was not yet dedicated and therefore could not be called the Imperial City whenas then it was only old Byzantium Nevertheless Cedrenus has followed Socrates who also adds this that Helena died twelve years before Constantine By this computation Helena must have died on the year of Christ 325 or 326. On which year nevertheless she is said by Eusebius and Rufinus to have gone to Jerusalem Besides after the death of Crispus Caesar and Fausta Augusta Helena was for some time alive as Zosimus attests book 2. Further Crispus was slain in the seventh Consulate of Constantinus Augustus which he bore with Constantius Caesar on the year of Christ 326 as 't is recorded in Idatius's Fasti. The death of Helena therefore may rightly be assigned to the year of our Lord 327 as Sigonius thinks book 3. de Imperio Occidentali Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have rendred it And so I found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuk. and Savil. Copies and in the Kings Sheets Vales. * Or These things †Or Worthy of Emulation * Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far more elegant So indeed it occurs written in the Fuketian Copy and in the Kings Sheets Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gore of bloud * Image †Or Fountains †Or Symbols a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is written
of God and now enjoyes Life eternal Whence Clemens concludes thus that all persons who have believed in Christ and who have been dipt in the sacred Laver are now perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the Latines also they were termed perfecti Christiani perfect Christians who had received Baptism although they had not received imposition of the Hand from the Bishop The Old Authour de Haereticis non rebaptizandis has this passage Quod hodiernâ quoque die non potest dubitari esse usitatum evenire solitum ut plerique post Baptisma â—ine impositione manûs Episcopi de saeculo exâ—ant tamen pro perfectis â—idelibus habentur And again afterwards at pag. 135 Edit Rigalâ— he uses a perfect Christian for a Believer and an imperfect one for a Catechumen See the place Vales h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which I have already remark'â— to have hapned in many places of this work has I conjecture been committed here also namely that the words are transposed I am of opinion therefore that it must be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyced and was renewed in Spirit For he alludes to that verse of the known Psalm Create a clean heart in me O God and renew a right spirit within me Further from this place of Eusebius we may gather that Constantine was not sprinkled in his Bed as the sick were wont to be but received Baptism in the Church For Eusebius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c was by a Regeneration perfected in the Martyria of Christ. Soon after this from the Fuketian Copy and the Old Sheets write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was filled with light Vales. 'T is a known thing that it was heretofore the custom that Neophytes i. e. persons newly baptized should be clothed in white garments which they afterwards laid by on the eighth day Zeno Veronensis in his fifth Sermon ad Neophytos Primus vos qui in se credentem reprobat nullum non aries sed agnus excepit qui vestram nuditatem velleris sui niveo candorâ— vestivit S t austin in serm 157. de Tempore Paschalis Solemnitas hodiernâ festivitate concluditur Et ideò bodie Neophytorum habitus commutatur ita tamen ut candor qui de habitu deponitur semper in corde teneatur Bede attests the same in his Book de Officiis Septuageâ—imâ— says he tendit ad sabbatum ante Octavas Paschae quando hi qui in Vigilia paschae baptizantur alba vestimenta deponent Which words occur also in the Roman Order In an old Pontifical Book of the Church of Senona written ouâ— about six hundred years since there is a solemn prayer extant which the Bishop made over the Neophytes at such time as they laid aside their Albes which I thought worth while to annex here Benedictio in Sabbato quando albas deponunt Deus qui calcatâ—s inâ—erni Legibus captivitatem nostram resolutâ catenarum compage dignatus est ad Libertatis praemia revocare ipse vobis praestet ita hanc vitam tranâ—igere ut in illam perpetuam ipso duce possitis intrare Amen Tantum praebeat vobis â—eâ—vorem Catholicae fiâ—ei ut sancti adventus illius sitâ—â— expectatione securi Amen Vt quicunque hic meruerâ—nâ— purgare undâ— Baptismi ibi praesentari valeant pâ—o Judici candidati Amen Farther the Neophytes celebrated those eight days after Baptism with all imaginable Religion in so much that during those days which were also termed Octavae they lookt upon it as impious to touch the earth with their naked feet as S t Austin writes in Epist. 119. ad Januarium Also during those days they were wont to go bare-headed which was a sign of Liberty S t Austin Serm. 4. in Dominica Octavarum paschae Hodiâ— Octavae dicuntur inâ—antium revelanda sunt capita eorum quod est indicium Libertatis Habet enim Libertatem ista spiritalis nativitas c. On the contrary the Catechumens went in publick with their heads covered in regard they were a Type of Adam expelled out of Paradice as Junilius says Book 2. Chap. 16. Which I am of opinion is to be understood concerning the Competentes only who covered not only their heads but their faces also as Cyrill of Jerusalem informs us in his first Catechisme But this covering was taken off of them in Baptism or at least on the eighth day after Baptism For this is rather intimated by those words of S t Austin quoted by us a little above And the same is likewise confirmed by Theodorus Bishop of Canterbury in his Liber Poenitentialis in these words In monachorum ordinatione Abbas debet missam cantare tres Orationes complere super Capus ejus septem dies velet caput ejus septimo die abstollat velamen Sicut in Baptismo Presbyter septimo die velamen inâ—antum tollit ita Abbas debet Monacho quia secundus Baptismus est juxta judicium patrum omnia peccata dimittuntur sicut in Baptismo Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-Printers added the last word from the Books of Scaliger and Bongarsius which I likewise found added in Moraeus's Copy But 't is wanting in the Kings Copy nor does it seem to me to be very necessary In the Fuketian Turnebian and Savilâ—an Copies the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there is a mistake both in Moraeus's Book and in the Geneva-Edition Vales. * Or Goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it occurs in the Kings Sheets Farther from this place 't is apparent that Pentecost is taken not only for that day which is the fiftieth after Easter-day but also for the seven weeks which follow Easter Thus 't is every where used as well by Greek as Latine Writers S t Jerome in his Letter to Marcella Non quo per totum annum exceptâ Pentecoste jejunare non liceat Hence amongst the Greeks there is a Festival termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the twenty-fifth-day from the Feast of Easter Besides other writers John Chrysostom makes mention of this Feast in his Fifth Homily de Annâ— Vales. * Or An uniâ— Valesius renders it unitate †Or The Meridian hours of the Sun a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word must be expunged although it occurs in all our Copies Presently it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy In the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Genuine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must doubtless be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the publick mourning of all persons at the Funeral of Constantine the Great Aurelius Victor attests the same in these words Funus relatum in urbem sui nominis Quod sanâ— populus Rom. aegerrimè tulit quippe cujus armis Legibus clementi imperio quasi novatam urbem Rom. arbitraretur His dead Body was
the Government of the Universe he does indeed say that the Son holds the principal place but that he has the Second place in the Kingdom of His Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Kingdom of the Universe is opposed to the Kingdom of God the Father To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought also to be opposed Seconly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Greek Lastly Eusebius in his Books of Demonstrat Evang. does always term the Son the Second Cause And in Book 5. Chap. 4. Demonstrat Evang. he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Proceeds forth on the outside CHAP. II. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is in my judgment thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continues to Reign together with His Father from ages which want a beginning to infinite and endless ages But Our Emperour dear to Him c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not clearly enough made out what this Surname of a Divine appellation should be wherewith Constantine was honoured and signalized Does Eusebius mean the name of Victor which was given to Constantine as we have remark't above Or rather the surname of Maximus which is proper to God The very Name Constantine may also be meant the import whereof is He that is Now the Sacred Scriptures do inform us that this is the proper Name of God Lastly we may here understand the surname of Christianus Christian an appellation which Constantine loved most entirely Vales. * Or Saviour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read with the Translatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for His Kingdom Vales. * Or Stuck upon the c. †Or The Word d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting which is the truer reading Vales. * Or Quires †Or Churches * Or Three periods of Decads e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted in place whereof what term should be substituted I don't know Unless the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will please For he praises Constantine because he would not admit the Ethnick Oratours to his Decennalia Vales. †Or Imperial Houses f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words ought to be expunged which are not set in their due place here but must be put in lower in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving confirmation to his piety c. There is nothing more certain than this Emendation nor did the Translatour read otherwise as 't is apparent from his Version Wherefore this seems to be a mistake of the Printer This our Emendation was long afterwards confirmed to us by the Fuketian Copy wherein 't was exactly written as I had conjectured save only that 't is there worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wholly devoting himself c. Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all other or first Vales. CHAP. III. * See the Prologue to this Oration note b. †Or Large a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting in the Fuketian Copy and in the most ancient Palatine Copy as the Geneva-men have told us Vales. Valesius takes no notice of this clause either in the Greek Text of his Edition or in his Version In Curterius's translation of this Oration for I have not the Geneva-Edition by me it is worded thus Et velut plantae florenti virentique temporum incrementa donata b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Decade of his Imperial period If we make a more exact enquiry into the thing it will be found false that Constantine Junior was created Caesar by his Father in the first Decennium ten years of Constantine's Empire For Constantine Junior was created Caesar by his Father in the Consulate of Gallicanus and Bassus on the Calends of March in the year of Christ 317. This was the eleventh year of Constantine's Reigne Wherefore Constantine Junior was not created Caesar within the first Decennium but within the second rather This place of Eusebius must therefore be favourably interpreted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about c. Vales. * Or Heritage c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emperour Constantine published his Tricennalia in the Consulate of Constantius and Albinus on the eight of the Calends of August which day began the thirtieth year of his Empire From this day therefore in the foresaid persons Consulate on the year of Christ 335 began the fourth Decennalian period of Constantine's Empire according to the computation of Eusebius whereas nevertheless it ought rather to begin from the following year namely his thirty first year But these things are not wont to be so exactly cast up by Orators Vales. †Or Society d He means Dalmatius and Hanniballianus the former of whom was declared Caesar the other King by Constantine in the thirtieth year of his Empire on the fifteenth of the Calends of October as it occurs in Idatius's Fasti. Saint Jerome in the Chronicon tells us that Dalmatius was made Caesar in Constantine's Tricennalia Where he has made use of the term Tricennalia instead of the thirtieth year of his Empire whereas nevertheless Tricennalia is properly the first day of his thirtieth year For the Roman Emperours celebrated their Quinquennalia Decennalia and Vicennalia on the first day of the fifth tenth and twentieth year of their Empire For these words signifie nothing else but the Natalis Birth-day of the Empire which was celebrated with the greatest Pomp and Festivity every recurring fifth and tenth year Now this Festivity lasted one or two days in which time the Ludi Circenses and Theatrales were exhibited Therefore whereas Dalmatius was not created Caesar on the eighth of the Calends of August which day began the thirtieth year of Constantine's Empire Saint Jerome has exprest himself improperly who has told us that that Caesar was created in Constantine's Tricennalia Our Eusebius does here more truly place that after his Tricennalia the fourth Decennalian period of Constantine's Empire now beginning For after the celebration of the Tricennalia they began a new period as if the thirtieth year which was but just begun had been now finished And as Lawyers are wont to say that in dignities a begun-year is accounted for a compleat one so also they were wont to do in the Quinquennalia Decennalia and the other Festivals of this sort Thus the place in Amm. Marcellinus's fourteenth Book is to be understood where he speaks concerning Constantius's Tricennalia in these words Arelate hiemem agens Constantius post Theatrales Ludos atque Circenses ambitioso editos apparatu die 6. idus Octobris qui Imperii ejus annum tricesimum terminabat c. For Amm. Marcellinus has undoubtedly made use of
confuted and represt it in regard it had been long before vanquished by God Himself But I have taken away the distinction and rendred it thus rebus ipsis convincens jam pridem à Deo fuisse superatum He does really c. The Reader may make choice of which rendition he pleases For there is but little difference How Constantine actually demonstrated that the Daemons were vanquished Eusebius does presently declare when he says that their Temples were râ—â—â—ed by Constantine and bestowed on the Christians Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Namely the Daemons whose Temples Constantine destroyed and melted down their Images CHAP. VIII a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men from the Fuketian Copy and from his Third Book concerning the Life of Constantine Chap. 54 where this passage occurs word for word Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully discovered and thus it is to be mended in the Third Book of his Life of Constantine Chap. 54 where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totally destroyed In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or tried it in the furnace and in the fire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged the Fuketian Copy acknowledges not that word Vales. * Or Set upon the other Images made of Brass †Walk't up and down in or was conversant in ‖ Or Copulations of women d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can't approve of the Translatour's Version who has rendred this place thus Ad bunc modum igitur Imperator tum spectra illa improbitatis nequitiae quae hominum animi oâ—caecaâ—i fuerant palam sub omnium oculis subjecit In this manner therefore the Emperour both exposed to publick view those Spectres of improbity and wickedness wherewith the minds of men had been blinded c. But I had rather render it thus Cùm flagitiorum larvas quae in Daemonis illius populorum seductoris temple visebantur detraxisset c. When therefore the Emperour had in this manner pull'd off c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Accentuation is to be restored are the integumenta vitiorum the masks of vices wherewith the Heathens covered their own uncleanness So above Eusebius speaking of the Images of the Daemons says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Then they divested those Gods of their outward dress and exposed their inward deformity which lay concealed under a painted shape to the eyes of all men Farther this place is thus to be mended from the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus therefore in a moment Presently I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best Educatrix or Breeder of Youth without the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Eusebius alludes to that Verse of Heâ—iod in his Opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. CHAP. IX a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Daemons or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Heathens for both may be meant write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were elaborately founded or exquisitely prepared In the Fuketian Copy the beginning of this chapter and the close of the foregoing one iâ— omitted by the carelessness of the Transcriber Vales. * Or Crown'd b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This expression seems to me uncouth For it can't well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I would more willingly reade this whole place in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations also and people c. Vales. †Worn out c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not foresee or foreknow Vales. * Foreknow †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred of a certain new-born child * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a term which occurs in sacred Scripture see 1 Kings chap. 12 and 13. The Images of Dâ—mons were so termed because they were commonly worshipped in high places Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut which Christophorson perceived not Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as this place there was a Chasme in the Fuketian Copy which Manuscript gives us this reading of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am of opinion that the first word is to be blotted out Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in his Life of Constantine Book 2. Chap. 16 where this passage occurs A little after write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in his Life of Constantine and in the Fuketian Copy Vales. * Or Hang their hopes on c. †See his Life of Constantine Book 4. Chap. 20. ‖ Or Transmit the eyes to the c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He terms the Lord's day the first not only because 't is the first day of the week but also in regard it was the first day of the world Whence it may deservedly be termed the Birth-day of the world Farther the Lord's Day is not only termed the first day but the eighth also S t Austin's words Book 1. Concerning the Lord's Sermon on thâ— Mount Chap. 11. are these Haecoctava Sententia quae ad Caput redit c This eighth Sentence which returns to the Head and declareâ— the perfect man is perhaps signified by Circumcision also on the eighth day in the Old Testament and by the Resurrection of the Lord after the Sabbath which as 't is she eighth so 't is also the first day Before S t Austin Hilarius had said the same in his Prologue to his Comments on the Psalms where discoursing concerning the seventh Number his words are these Quem tamen ogdoas quia dies eadem prima quae octava c which nevertheless the number eight because the first day is the same with the eighth being added in the last Sabbath according to the Evangelick fulness doth compleat See also his following words in that Prologue Moreover Theophilus Bishop of Alexandria in his discourse when the day of the Theophania had fal'n on a Sunday speaks concerning the Lord's day in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Both Custome and also duty doth require us to honour every Sunday and to observe that day as a Festival in regard thereon our Lord Jesus Christ procured for uâ— a Resurrection from the dead Wherefore in the sacred Scriptures this day is both termed The first as being the beginning of life to us and also The eighth in regard it surpasses the Sabbath of the Jews These words of Theophilus are cited in
seen his holy head severall Ecclesiasticks being then present at such time as the most celebrated Gregorius was Bishop of Antioch when Philippicus requested that the pretious Reliques of the Saints might be sent to him in order to the guarding and defending the Orientall Milice And which is to be wondred at the hair of his head was not faln off but is preserved perfect and entire as if he were yet alive and conversant amongst men The skin also of his forehead was wrinkled indeed and become hard but 't is as yet preserved whole as are also most of his teeth excepting so many of them as have by force been taken away by the hands of faithfull persons Which teeth of his do by their form declare what how great and eminent a man of God this Symeones was There lies likewise at his head a chain made of Iron which he wore about his neck with which his much-renowned body worn out by austerities hath shared the honours given by God For that dear and friendly iron deserted not Symeones even when dead I would have given a particular account of this persons performances which would yield no small advantage both to my self relating them and also to those who should read them were it not that Theodoret as I have said before hath declared them more at large CHAP. XIV Concerning the Star which appears frequently in the Piazza about the Pillar of Saint Symeon which this Writer and others have seen and concerning the same Saint's Head BUt come on I will insert another thing also into this History which I my self saw I had a great desire to see the Church of this holy person It is about three hundred furlongs distant from Theopolis scituate on the very top of an hill Those who live there abouts call it The Mandra the most Holy Symeones I suppose left this name to the place of his Ascetick exercises The rising of the hill extends to the length of twenty furlongs The fabrick of the Temple represents the form of a Cross beautified with Portico's of four sides Opposite to those Portico's are placed Pillars curiously framed of polish't stone whereon the Roof is gracefully raised to an heighth In the midst there is an open Court wrought with a great deal of art in which Court stands the Pillar forty cubits long wherein that incarnate Angel upon earth led a celestiall life In the Roof of the said Portico's there are Clatri some term them windows verging both towards the forementioned open Court and also towards the Portico's At the left side therefore of the Pillar I my self together with the whole multitude there gathered together the Country-men being dauncing about the Pillar have seen in the window a Star of a vast magnitude running all over the window and glistering not once nor twice nor thrice but often which Star vanished frequently and appeared again on a sudden But this happens only on those days observed in memory of that most holy person Symeon There are those who say nor are we to disbelieve the miracle both because of their credibility who affirm it and by reason of other things which we our selves have beheld that they have seen even his very person flying up and down this way and that way with his long beard and his head covered with a Tiara as 't was wont to be The men who come to this place have free liberty to enter in and go round the Pillar many times together with their beasts that carry burdens But a most exquisite care is taken for what reason I cannot say that no woman should go into the Church Therefore they stand without the Church at the Porch and behold the Miracle For one of the Church Gates is placed exactly opposite to the glistering Star CHAP. XV. Concerning Saint Isidorus Pelusiota and Synesius Bishop of Cyrenae DUring the same Theodosius's Reign flourished Isidorus also whose glory to use a poetick expression is far spread a person celebrated amongst all men both for his Actions and Eloquence This man macerated his Body with Labours in such a manner and fatned his soul with sublime and divine doctrines to so high a degree that he lived an Angelick life upon earth and was always the living Monument both of a Monastick Life and also of a contemplation upon God He wrote many other pieces filled with passages of manifold utility he wrote also to the celebrated Cyrillus from which Letters 'tis evidently demonstrated that he flourished in the same times with the divine Cyrillus But because 't is my endeavour to adorn this History as much as 't is possible come on let Synesius Bishop of Cyrenae come forth that he may beautifie our History with the eminency of his own name This Synesius was accomplished with all other Arts and Sciences but excelled in Philosophy to so high a degree that he was the Admiration of those Christians who in passing their judgments upon what they see are not â—yassed either by affection or hatred They perswade him therefore to be a partaker of the Salutary Regeneration and to take the Sacerdotall yoak upon him although he had not as yet embraced the doctrine of the Resurrection nor would be induced to believe that Article they having most truly conjectured that these Sentiments would follow this persons other virtues in regard the divine grace would permit him to have nothing imperfect Nor was their expectation frustrated For what and how great a person he proved is sufficiently attested by the Epistles which he wrote with much Elegancy and Learning after his undertaking the Sacerdotall Function by the Oration he spoke to the Emperour Theodosius himself and by those other usefull Works of his that are extant CHAP. XVI How the Divine Ignatius having been removed from Rome was deposited at Antioch AT the same time also as 't is recorded by Johannes the Rhetorcian and others the Divine Ignatius after he had obtained agreeable to his desire the bellies of wild-beasts for his Tomb in the Amphitheatre at Rome and after his stronger bones which were left undevoured had been conveyed to Antioch and deposited in that place termed the Coemitery many years after all this I say is removed the All-good God having instilled it into the mind of Theodosius to bestow greater honours upon that Theophorus and to dedicate a Temple which the Inhabitants termed The Tychaeum heretofore consecrated to Daemons to that Valiant Conquerour and Martyr That therefore which had heretofore been the Temple of the publick Genius is made a pure Church and holy Temple dedicated to Ignatius his sacred Reliques having with great pomp been conveyed into the City on a Chariot and deposited in that Temple On which account a solemn Festivall and a day of publick joy is celebrated yearly even till our times which Festivall has been
rendred more magnificent by Gregorius Bishop of that place These things were done there because from that time God would honour the pious memories of his Saints For the impious and destructive Julian that Tyrant hatefull to God in regard Apollo Daphnaeus who made use of Castalia for a voice and an Oracle could not give any answer to the Emperour consulting his Oracle because the holy Babylas his near-neighbour had quite stopped up his mouth against his will and forc't thereto by stripes as it were honoured the Saint with a removall at which time a spacious Church was erected to him before the City which structure continues standing at this day to the intent that the Daemons might in future freely perform their own business according as 't is reported they had before-hand promised Julian This affair therefore was by the dispensation of God our Saviour ordered in this manner to the end that the power of those who had suffered Martyrdome might be made manifest and that the sacred reliques of the holy Martyr removed into an undefiled place might be honoured with a most beautifull Church CHAP. XVII Concerning Attila King of the Scythae and how he destroyed the Provinces of the East and West And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world IN these very times that much-talk't-of War was raised by Attila King of the Scythae Which war Priscus the Rhetorician has written with much accuracy and eloquence relating to us in a singular neatness and elegancy of stile how he undertook an Expedition against the Eastern and Western parts of the Empire how many and how great Cities he took and reduced to a subjection to himself and lastly after the performance of what great Actions he departed out of this life Whilest the same Theodosius swayed the Imperial Scepter a most terrible and horrid Earthquake which exceeded all others that had been before hapned almost throughout the whole world In so much that many Towers belonging to the Imperial City Constantinople fell down flat and that called the Long-wall of Cherronesus fell likewise the earth also was rent in sunder and many Villages sank down into it Moreover many and almost innumerable calamitous Accidents hapned both at Land and Sea For some Fountains were wholly dryed up and in other places abundance of water gushed forth where there had been none before Trees of themselves vastly rooted were thrown up into the air together with their roots And many heaps of earth were on a sudden made up into mountains The Sea threw forth dead fishes upon its shore and many Islands therein were swallowed up Ships making their Voyages at Sea were seen upon dry ground the waters having receded and left them Many places in Bithynia in the Hellespont and in both The Phrygias were sorely damnified This calamity raged over the whole earth for some time notwithstanding it continued not with that vehemency wherewith it began but abated by small degrees till such time as it wholly ceased CHAP. XVIII Concerning the publick Buildings in Antioch and who they were that erected them IN these very times of Theodosius's Reign Memnonius Zoïlus and Callistus Personages eminent for their profession of our Religion were sent by Theodosius to be Governours of Antioch Memnonius with much of beauty and accuracy raises from the very ground that Aedifice which by us also is termed the Psephium leaving an open Atrium or Court in the middle Zoïlus built the Royâll Pôrticus which is placed at the South-side of Rufinus his Porticus and retaines his name even to our age although the buildings have frequently been altered on account of various calamitous accidents Moreover Callistus has raised a most magnificent and splendid structure which as well the Ancients as those of our Age have termed Callistus's Porticus before that Pallace which is made the Court of Judicature directly opposite to the Forum in which there is a most beautifull house the Praetorium of the Masters of the Milice After these persons Anatolius being sent Master of the Milice into the East built that termed Anatolius's Porticus and beautified it with matter of all sorts These Remarks though they are forreign to our design in hand yet will not seem unhandsome and contemptible to lovers of Learning CHAP. XIX Concerning the severall Wars which hapned both in Italy and Persia during the Reign of Theodosius DUring the times of the same Theodosius frequent Rebellions hapned in Europe whilest Valentinianus was Emperour of Rome Which Theodosius repressed by sending great Forces both by Land and Sea which made up as well a Foot Army as a Navall strength Moreover he vanquished the Persians who were grown insolent Isdigerdes Father to Vararanes being then their King or as Socrates's Sentiment is during the Reign of Vararanes himself in such a manner that on their request to him by their Embassadours he gratified them with a Peace which lasted untill the twelfth year of Anastasius's Reign These transactions have been related by other Writers and are also very handsomely reduced into an Epitome by Eustathius the Syrian of Epiphania who has likewise written The Siege of Amida At the same time as 't is said the Poets Claudianus and Cyrus flourished Further this Cyrus arrived at the highest Chair of the Praefects which grand Officer our Ancestours termed The Praefectus Praetorio or Praefect of the Court He was also Master of the Western Milice at which time Carthage was taken by the Vandalls those Barbarians being then governed by Genserichus CHAP. XX. Concerning the Empress Eudocia and her daughter Eudoxia and how Eudocia came to Antioch and went to Jerusalem MOreover this Theodosius married Eudocia after she had received salutary Baptism by originall extract an Athenian a woman eloquent and beautifull by the mediation of Pulcheria Augusta his sister By her Theodosius had a daughter by name Eudoxia whom when she afterwards came to be marriageable the Emperour Valentinianus married having on that account gone from the Elder Rome and arrived at Constantinople But a long time after this Eudocia in her journey which she made to the Holy City of Christ our God comes hither And having made an Oration in publick to the people here she closed her Speech with this Verse I boast that I am of Your Stock and Bloud Intimating thereby the Colonies which had been sent hither out of Greece If any one be desirous of having an exact account of these Colonies Strabo the Geographer Phlegon Diodorus Siculus Arrianus and Pisander the Poet have written concerning them with great accuracy as have also Ulpianus Libanius and Julianus all most incomparable Sophist◠On which account the Antiochians at that time honoured her with a Statue artificially made of Brass which Statue continues standing at this day By her perswasion Theodosius made a very