you call it pretending your self ignorant who I am hear me plainly and freely making this profession I am a Christian now if you are desirous to learn the doctrine of Christianity allow me one days space and you shall hear it The Proconsul said perswade the people I have thought good answered Polycarp to give you an account for we are taught to attribute due honour such as is not prejudicial to our profession to Magistrates and powers which are ordained of God but I judge them unworthy of having an account given them of our faith The Proconsul said I have wild beasts to them I will cast thee unless you alter your mind Command them to be brought forth said Polycarp for our minds are not to be altered from better to worse but we account that change good which is from vice to virtuous actions He said again to him since you contemn the wild beasts I will give order that you be consumed by fire unless you change your mind You threaten me replied Polycarp with a fire that burns for an hour and soon after becomes extinct but you are ignorant of that fire of the future judgment and eternal punishment which is reserved for the impious but why doe you make delays Order which you will to be made use of upon me When he had spoken these and many other words he was filled with confidence and joy and his countenance was replenished with a comely gracefullness in so much that he was not onely not overwhelmed with terrour at what was said to him but on the contrary the Proconsul stood astonished and sent the Cryer to make Proclamation thrice in the midst of the Stadium Polycarp professeth himself to be a Christian at which words uttered by the Cryer the whole multitude both of Heathens and Jews who were inhabitants of Smyrna in a most furious rage and with a great noyse cryed out This is the Teacher of Asia The Father of the Christians The destroyer of our Gods who gives command to many men not to sacrifice nor adore the Gods Having said these words they cryed out and requested Philip the Asiarch to let forth a Lyon upon Polycarp But he made answer that that was not lawfull for him to doe because the Amphitheatrical shews or the hunting of the wild beasts were concluded Then they all cryed out with a joynt consent that Polycarp should be burnt alive For it was necessary that the vision which appeared to him upon his pillow should be fulfilled when being at prayer he saw that burning he turned to the brethren that were with him and said Prophetically I must be burnt alive These things therefore were with no less celerity done then they had been spoken the multitude immediately brought together wood and dried branches of trees out of their shops and from the Baths but the Jews especially most readily as it was their usage assisted in this business Now when the pile of wood for the fire was made ready Polycarp having unclothed himself and unloosed his girdle endeavoured also to put off his own shoes a thing which before he never did because every one of the faithfull continually strove who should soonest touch his skin for he was always reverenced for his godly course of life even before he came to be gray-headed presently therefore all the instruments prepared for the fiery pile were applied to and put about him but when they went about to nail him to the stake he said Let me be as I am for he that gives me strength to endure the fire will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain even without your securing me with nails so they did not make him fast to the stake with nails but onely bound him to it He therefore having put his hands behind him and being bound as it were a select Ram pickt out of a great flock to be offered as an acceptable Holocaust to Almighty God said Thou Father of thy well beloved and blessed Son Jesus Christ through whom we have received the knowledge of thee Thou God of Angels and powers and of the whole Creation and of all the generation of the Just who live in thy presence I bless thee because thou hast vouchsafed to bring me to this day and this hour wherein I may take my portion among the number of the Martyrs and of the cup of Christ in order to the resurrection both of soul and body to eternal life in the incorruption of the Holy Spirit among whom let me I beseech thee be this day accepted in thy sight as it were a sacrifice fat and well pleasing to thee according as thou hast prepared foreshewed and fulfilled thou God of truth who canst not lie wherefore also I praise thee for all these things I bless thee I glorifie thee through the eternal Highpriest Jesus Christ thy well beloved son through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen When with a loud voice he had said Amen and made an end of praying the officers who had the charge about the fire kindled it and when there arose a great flame we who were permitted to see it and who are hitherto preserved alive to relate to others what then happened saw a wonderfull sight For the fire composing it self into the form of an arch or half circle like the fail of a ship swelled with the wind immured within a hollow space the body of the Martyr which being in the middle of it lookt not like burnt flesh but like gold or silver refining in a furnace and forthwith we smelt a most fragrant scent as if it had been the smell of frankincense or of some other of the pretious sweet scented spices In fine therefore when those impious wretches saw the body could not be consumed by the fire they commanded the Confector to approach it and sheath his sword in it which when he had done there issued forth so great a quantity of bloud that it extinguisht the fire and the whole multitude admired in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one who was the Apostolical and Prophetical doctour of our age and Bishop of the Catholick Church at Smyrna For every word which proceeded out of his mouth either hath been or shall be fulfilled But the envious and malevolent devil that deadly enemy to the generation of the just understanding the couragiousness of his Martyrdom and his unblameable conversation even from his youth and perceiving that he was now encircled in a Crown of immortality and had most undoubtedly obtained the glorious reward of his victory the devil I say used his utmost diligence that his body should not be born away by us Christians although many of us were desirous to doe it and to have been conversant with his sacred dead body Some
likewise the highest admiration which by their flowing night and day give a representation of an eternal and never-ceasing life Also the continual vicissitude of night and day is in the same manner admirable CHAP. VIII That God does plentifully supply men with those things that are usefull but with such as are for delight He furnishes them in an indifferent manner only bestowing both sorts so as may be agreeable to their profit and advantage ALL These words have been spoken by Us in confirmation of this Truth that nothing has been done without reason or without understanding but that Reason it self and also Providence are the Works of God Who has likewise produced the several kinds of Gold Silver Brass and of the other Metals in a manner and measure that is fit and agreeable For with those things the use whereof was like to be manifold and various men are by his order plentifully furnished but such things as are of use for the delight of the world and for Luxury only them he hath bestowed both liberally and also sparingly observing a Mean between a parcimony and a profuseness For if the same plenty of those things which were made for ornament had been granted the Searchers after Mettals by reason of their overmuch avarice would have despised those Mettals that are of use for Husbandry and Building as well of Houses as Ships Iron namely and Brass and would have neglected the gathering of them together but would have made it their whole business to provide such things as serve for delight and a vain and fruitless superfluity of Riches Wherefore there is they say more of Difficulty and Labour in finding Gold and Silver than in finding all other Mettals whatever for this reason namely that the soreness of the Labour may be opposed to the vehemency of the desire How many other works of Divine Providence may besides be reckoned up whereby in all those things which it has plentifully conferred on us it does plainly incite the Life of men to Modesty and the other Virtues and draws them off from unseasonable and importunate desires To find out the reason of all which things is a greater Work than can be performed by man For how can the understanding of a corruptible and infirm Creature arrive at the accuracy of truth How can it apprehend the pure and sincere Will of God from the beginning CHAP. IX Concerning the Philosophers who because they desired to know all things erred as to their Opinions and some of them were exposed to dangers Also concerning the Opinions of Plato WHerefore we ought to attempt those things that are possible and which exceed not the capacity of Our Nature For the perswasiveness of such matters as are found in Dialogues and Disputations does usually draw away most of us from the truth of things And this befell many of the Philosophers whilst they exercise their wits in discourses and in finding out the Nature of things For as often as the Greatness of things transcends their enquiry they involve the Truth by various methods of arguing Whence it happens that their Sentiments are contrary and that they oppose one anothers Opinions and this they do when they would pretend to be wise From whence have been occasioned Commotions of the people and severe Sentences of Princes against them whilst they think that the usages of their Ancestours are subverted by them And their own ruine has very frequently been the consequence hereof For Socrates proud of his knowledge in disputing when he would undertake to render Reasons that were weaker more strong and would frequently make Sport in contradicting was killed by the envy of those of his own Tribe and of his fellow-citizens Moreover Pythagoras who pretended highly to the exercise of Temperance and Silence was taken in a Lye For he declared to the Italians that those things long before predicted by the Prophets which he had heard whilst he was a Traveller in Aegypt were revealed by God to him as 't were in particular Lastly Plato the mildest and sweetest tempered person of them all and the first man that drew off mens minds from the senses to things intelligible and such as always continue in the same state accustoming men to look upwards and instructing them to raise their eyes to things sublime in the first place taught that God was above every Essence wherein he did well To Him he subjoyned a Second and in number distinguished the two Essences although the perfection of them Both be one and notwithstanding the Essence of the Second God proceeds from the First For He is the Framer and Governour of the Universe and therefore transcends all things But He who is the Second from Him ministring to His Commands ‖ ascribes the Constitution of all things to Him as to the Cause Therefore according to the most accurate way of Philosophizing there will be but One who takes the Care of all things and consults their Good God The Logos namely who has beautified all things Which Logos Himself being truly God is also the Son of God For what other Name shall any one impose upon Him besides the appellation of a Son who at the same time shall not commit a sin of the deepest dye For He who is the Father of all is deservedly esteemed the Father of His own Word also Thus far Plato's Sentiments were right But in those things which follow He is found to have wandred far from the Truth whilst he both introduces a multitude of Gods and also ascribes different Forms to each of them Which was the occasion of a greater mistake amongst unthinking men who do not consider the Providence of the most High God but pay a veneration to Images framed by themselves made according to the likeness of men and some other Creatures And thus it hapned that that excellent Wit and that Learning worthy of the highest Commendation being mixt with some such errours as these had in it less of purity and perfection The same person seems to Me to reprove Himself and to correct that discourse whilst he attests in express words that the Rational Soul is the Spirit of God For He divides all things into two sorts intelligible namely and sensible the Former sort is simple and uncompounded the Latter consists of a Frame of Body And that is apprehended by the understanding but this is perceived by Opinion with sense Therefore that which partakes of the Divine Spirit in regard 't is unmixt and immaterial is also eternal and has for its allotment an endless life But that which is sensible because 't is dissolved the same way whereby it was at first framed has no portion in an endless life But the Doctrine which he delivers in the following words is highly admirable that those who have lived well the Souls namely of holy and good men after their departure out of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arius says Athanasius de Adv. Christi prosesses the flesh only to be the Cover of the Deity and asserts the Word to have been in the flesh in the stead of our inner man that is the soul. In this opinion he was followed by Eunomius as Theodoret informs us Contr. Haeres book 5. chap. 11. But the Apollinarians differred from him for they distinguished as we may see from this passage in our Socrates between the soul and mind of man acknowledging in the second Edition of their Heresie that God the Word assumed an humane Body and a Soul which latter Arius and his crew denied but not the mind or spirit of man the place whereof was supplied said they by the Word it self This Phylosophick notion making Man consist of three parts a body a soul and a mind they borrowed from Plotinus so says Nemeseus in his de Nat. Hom. * Or Proceeded to a War against c. a We have the same account in Idatius's Fasti Tauro Florentio his Coss. c. in the Consulate of Taurus and Florentius Constantius Augustus died at Mopsucrinae in the confines of Cilicia a Province of Phaenicia on the third of November And Julianus made his entry into Constantinople on the eleventh of December But what Socrates adds to wit that Julian was proclaimed Emperour in that City must be so understood not as iâ— that were the first time of his being saluted Emperour For he had been proclaimed Emperour in the Gallia's a long while before whilst Constantius was alive But upon his entry into Constantinople he was declared Emperour by the senate and Constantinopolitans and â—ook possession of the Empire of the East Vales. * That is Gallus and Julianus b There are several Epistles of Libanius's extant written to this Nicocles particularly the seventh Epistle of his fourth book wherein Libanius excuses the insolency of a Citizen of Antioch who had abused him amongst other passages he says that the fault of one Citizen was not to be ascribed to the whole City For in a City containing an hundred and fifty thousand inhabitants 't is not to be wondred at if one bad Citizen be â—ound wheras neither in your Sparta which yet has Lycurgus for its Law-giver all are alike good and generous Vales. * That is Constantinople c This Oration of Libanius's Against the School-masters is not to my knowledge now extant Vales. d Maximus of Epirus or the Philosopher of Bizantium is mentioned by Suidas he wrote concerning insoluble Questions and concerning numbers as also a Comment upon Aristotle which he dedicated to Julianus the Emperour his Scholar Now if this be true Julianus had two Maximus's his masters in Philosophy the one an Epirote or a Byzantine the other an Ephesian There is extant an Elogue of Maximus the Ephesian in Libanius's fourty first Epistle of his fifth book his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and the Philosophy which he received from Maximus the Improver of Philosophy whilst be lived and its Extinguisher when he died Vales. e Epiphanius Scholasticus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here a Crown of Laurel with which the Cities were usually adorned Indeed the Provinces of the Roman Empire were wont to be represented in this habit wearing Crowns like Towers upon their heads as may be seen in the Notitia Imperii Romani Yet any one may conjecture that this place should be thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which the Cities adorn the Emperours Vales. * Or Chief Priest f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase here in the original is by Epiphanius Scholasticus rendred thus quaesitâ occasione he took an occasion c. But there may be another rendition of these words thus By doing hereof he raised a Civil War against Constantius having undertaken an expedition against him Vales. g The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie here to be fulfilled compleated or perfected Epiphanius Scholasticus therefore renders it thus non enim fine multo sanguine studium ejus Philosophi poterat adimpleri i. e. for the desire of this Philosopher could not have been accomplished without much bloud Musculus's Version which is declarari could not have been declared and also Christophorson's which is intetnosci could not have been discerned are in my judgment absurd Vales. * Or Force †Or without the damage of others h Translatours perceived not that this place was faulty I doubt not but Socrates wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rapines of Eusebius the principal person of the Bed chamber to him For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Provost or chief Officer of the sacred Bed-chamber which Office Eusebius then bore Socrates does frequently use this word in this sense as we may see in his second book chap. 2. Vales. i Gregory Nazianzen in his former Invective against Julian does confess also that the publick way or manner of travelling and conveying of necessaries from place to place was well rectified by Julian For Constantius had impaired it much by allowing the Bishops every where the use thereof that they might come to the Synods 〈◊〉 by him But what regulations Julianus made in this matter 't is hard to determine And yet we may conjecture from Socrates's words that the way of travelling by Chariots which was also called the Cursus Clavularis was put down by him and that travelling on Horse-back upon Horses provided for publick uses remained only in use Johannes Lydus has treated at large de publico Cursu in his book de Mensibus Vales. * See Eusebius's Eccles Hist. book 6. chap. 19. note p. ‖ The Persians suppose Mithra to be the Sun to whom they offer many sacrifices No person was initiated into the Mysteries hereof before he had arrived to them by certain degrees of torture and had declared himself holy and approved by sufferings †That is A secret place in the Heathen Temples to which none but their Priests had access a Or by all manner of treacheries for that 's the reading in the Sfortian M. S. Vales. a For an account of the reasons of the Alexandrians hatred towards Georgius consult Ammianus Marcellinus book 22. pag. 223 c. Edit Paris 1631. See also Epiphanius in Heres 76 to wit that of the Anoâ—oeâ— Vales. * Or good-behaviour b In the Florentine and Sfortian M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I doubt not but this whole place is to be thus restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when you had repressed your fury c. Vales. c He means Artemius Commander in chief of the Forces in Egypt as he is stiled by Theodoreâ— book 3. chap. 17. Eccles Histor. who relates that he was deprived of his estate and beheaded by Julian because being Captain of Egypt in the reign of Constantius he had broken many images It was he who
here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the sense may be compleat For Constantine says that Virgil spoke both plainly and obscurely And that he had obscurely intimated the Divinity and Advent of our Saviour but had spoken plainly and openly after the manner of the Heathens and had named Altars and Temples The Fuketian Copy confirms our conjecture wherein 't is written exactly so as I had long before guess'd it should be Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery as Christophorson likewise read He has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man had mended it at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might answer to Virgils Verse Errantes Hederas Wild Ivy. But the Greek Rendition is looser and less bound up to the Original and in many places 't is far wide of Virgils meaning Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which emendation is so necessary that without it the sense is not plain In the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy instead of these words has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Scaliger and Bongarsius I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it answers to those words of Virgil fallax herba veneni But in Moraus's Book 't is mended at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the verse may stand good In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Amomum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is written in the Fuketian Copy But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the meaning of this place is very intricate Musculus renders it thus Ipsis namque Dei Cunabulis Spiriâ—ûs Sancti Virtus fragrantes quosdam flores novam scilicet progeniem dedit For to the very Cradle of God the power of the Holy Spirit hath given some fragrant flowers to wit a new progeny But Christophorson translates it in this manner Ipsa enim Dei Cunabula Spiritâ—û Sancti Virtute fragrantes flores novae soboli extulerunt For the very Cradle of God by the power of the Holy Spirit hath brought forth fragrant flowers to a New off-spring Musculus therefore read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christophorson only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather approve of By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the new people of the Christians concerning whom Virgil hath spoken above in this Verse Jam nova progenies coelo demittitur alâ—o Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have added a Negative particle here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not understand which emendation the following words do mightily confirm But if any one shall have a mind to defend the ordinary reading I shall not much gainsay it in regard both may be maintained Vales. * Broken or discouraged †Held up or sustained h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had made use of the term Spirit instead of Soul But the Translatour seems to have taken it as meant of the Holy Spirit as if Christ had had His Divinity in place of a Soul which was the Heresie of â—pollinaris In the Fuketian Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated a Comma is placed Wherefore it is to be considered whether those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be joyned with these which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to be parted from them by a Comma that the meaning may be this that by the communication of the Holy Spirit which Christ after His passion poured upon men the possibility of a Resurrection was manifested Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't approve of Christophersons Version who has rendred this place thus Resurrectionis vis hominibus patefacta est the power of a Resurrection was made known to men Nor has Johannes Portesius rendred it otherwise But I question not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with that exprest in my Version Constantine says therefore that 't was made known to men after Christ's death that 't was possible for Bodies to rise For before the faith of a Resurrection was dark and obscure even amongst the Jews Which was the reason that they feared death so much Vales. * Or Sealed k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson hath interpolated this place by blotting out the two former words S r Henry Savil also in his Book has expunged these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner with Christophorson But both those persons are much mistaken For Constantine whose skill in Grammer was but mean had construed Virgils Verse in this manner Occideâ— Assyrium Vulgò nascetur Amomum The Assyrian Stock shall fall Amomum shall grow every where And this is evident both from this place and also from the Version of the Greek Translatour who tenders this Verse of Virgil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so this Verse is worded in the excellent Fuketian Copy and exactly according to Constantine's mind Farther as to this whole Eclog of Virgil's the Christians always affirmed that it was translated out of the Sibylline Verses and ought to be understood concerning Christ's Birth Nor can these words be spoken of any body else but of Christ Hoc duce si qua manent scelâ—ris vestigia nostri Irrita perpetuâ solvent formidine terras Thus besides Constantine S t Austin understood these words in his Epistle to Volusianus and in his 155 Epist. In his Epistle to Volusianus he gives this interpretation of the Assyrian Amomum namely that thereby is meant the Opinion of Pherecydes the Assyrian who was the first that asserted the Immortality of the Soul But this interpretation of S t Austin can't be born with in regard Pherecydes was not an Assyrian but a Syrian that is of the Island Syros Wherefore Constantine's explanation is to be preferred who says that by the name Amomum the Faithfull or the Christians are meant because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without fault But that 't is therefore termed Assyrium because from the Assyrians sprang the first beginning of Faith For Abraham an Assyrian
you power to remain in safety if you will but turn to that which is agreeable to nature and adore the gods which are protectours of their Empire and forget those things which are repugnant to nature What say you to these Proposals For I hope you will not shew your selves ungrateful towards their clemency because they incite you to better things Dionysius replied all men do not worship the same gods but every one worship those whom they think to be gods but we pay reverence and adoration to one onely God the creatour of all things who gave the Empire into the hands of the most sacred and August Emperours Valerian and Gallienus And to him we offer up our prayers incessantly for the permanency and stability of their Empire Aemilianus the Governour said unto them who hindereth you but you may also worship him if he be a God together with them who are by Nature Gods for you are commanded to worship the Gods and also those Gods whom all men own to be such Dionysius replied we adore no other Then said Aemilianus the Governour unto them I see you are altogether ungrateful and insensible of the Emperours lenity towards you Wherefore you shall not abide in this City but shall be sent into the parts of Libya to a place called Cephro for this place I have designed for you according to our Emperours command and it shall in no wise be suffered that either you or any others keep your meetings or have recourse to the places called the Coemeteries but if it appears that any one of you be not gone to the place which I have commanded you to go to or shall be found afterwards in any assembly he will bring imminent danger upon himself for a necessary observation thereof shall not be wanting Therefore depart hence whither you are commanded And he compelled me although I was sick to depart and gave not one days respite How then could I have any leisure to call or not to call a meeting After some passages he again saith But neither were we absent by God's assistance from a corporal congregation For with greater diligence I gathered together those in the City as if I had been present with them being absent in body as I said but present in spirit in Cephro also there was a great congregation assembled with us some of whom were the brethren who followed us out of the City others came thither from the rest of Aegypt And there God opened to us a door to preach his Word at first indeed we were persecuted and stoned but afterwards some of the Heathens and those not a few forsook their Idols and were converted to God for the word which they had not before received was then first sown amongst them by us as if God had sent us away to them for this end After we had here fulfilled the Ministry he again removed us to another place For Aemilianus resolved to convey us into places more uncomfortable as he thought and more like the Lybian desart And he gave command that we should altogether repair to Mareotis having allotted particular villages throughout that Region for every of us But he ordered us to reside nere the high-road that we might be the first that should be apprehended For this was wholly his contrivance and provision that whenever he had a mind to apprehend us he might have all of us easily taken without any trouble But when I was commanded to depart to Cephro although I knew not where the place lay having scarce ever before heard the name of it yet I went away willingly and not at all disturbed But when they told me I was to depart thence to the parts of Colluthio they who were present with me can tell how I was then disposed for here I will blame my self At first indeed I was grieved and sorely vexed for although I had a better knowledge of and was more acquainted with those places yet they reported it was a Countrey not inhabited by brethren and good men and exposed to the disturbances of Travellers and incursions of Thieves But I received comfort by the brethren when they suggested to me that it lay nearer to the City and although Cephro had brought us a great multitude of brethren out of Aegypt so that we could hold larger assemblies yet there the City lying nearer we should more frequently enjoy the company of our truly beloved friends and acquaintance for they would flock thither and reside with us And there would be particular congregations as if it were in the more remote Suburbs And so it fell out to be After some other discourse he thus again writeth concerning what happened unto him But perhaps Germanus glorieth in his many Confessions and he can enumerate a great many afflictions which have befallen him But how many sentences of the Judges may he reckon up which were pronounced against us how many confiscations proscriptions plundring of goods deprivations of dignities contempts of worldly glory despisings of the praises of the Prefects and Senatours what patient sufferance of publick menaces of exclamations against us and of perils and of persecutions and of wandring up and down in Exile and of anxieties and of all sort of tribulation what things happened to me under Decius and n Sabinus and what to this present under Aemilianus but where appeared Germanus what report is there concerning him but I desist from this great imprudence which I am fallen into upon Germanus's account Wherefore I willingly give those brethren who perfectly know these matters leave to make a narration of every thing which did befall us The same Dionysius in his Epistle to Domitius and Didymus doth again in these words mention some things concerning this persecution It is superfluous to recite to you who knew them not the names of all our Martyrs which were very many But understand thus much that both men and women young and old young women and antient women Souldiers and Rusticks persons of all sorts and all Ages some of them having been victorious in the combate by scourges and fire and others by the Sword received crowns of Martyrdom But a long interval of time passed away being insufficient to make some appear acceptable to the Lord in like manner as for me it hath not seemed sufficient to make me acceptable who have continued even till this time Wherefore God hath reserved me for a time which he knows to be opportune who saith In an acceptable time have I heard thee and in a day of salvation have I helped thee But because you are inquisitive after our affaires and desirous to be informed in what condition we live you have fully heard how when I Caius Faustus Peter and Paul were led away Prisoners by the Centurion and the Magistrates of Alexandria and the Guards and Officers that were with them some of them of Mareotis came upon them and took us away
Martyr who exhibited an admirable example of piety towards the only God in the sight of all the inhabitants of Caesarea before the Gates of that City when he had not fully completed the twentieth year of his age Indeed whilst he resided at Berytus where he had formerly spent much time upon account of furnishing himself with secular literature for he had his descent from very rich parents 't is wonderfull to relate how during his continuance in that City he subdued youthfull lusts and having in no wise been debauch't in his moralls either by the vigour and youthfulness of his body or the society of his young companions he became a lover of temperance leading an orderly chast and Religious life according to the prescripts of Christianity and framing his converse agreeable thereto If it be supposed convenient that we should mention his Country and commend it because it produced so couragious a champion of piety we will most readily do it If any one therefore knows Pagas a City of no mean note in Lycia there this young man was born After his return from his studies at Berytus his father being promoted to the chiefest place of honour in his own Country he was unable to endure the converse of his father and those that were his relations because they refused to live according to the sanctions of Religion but having been inspired as it were by a divine spirit and by reason of his innate desire after Philosophy or rather after the divine and true wisedom making small account of the reputed glory of this life and contemning the delights of the body he secretly withdrew himself from his relations and being not at all sollicitous about a daily provision for his subsistance because of his hope and faith in God he was led by the hand as it were to the City of Caesarea by the divine spirit where a crown of Martyrdom for Religion awaited him Being conversant there with us having in a short time made a great proficiency by reading the sacred Scriptures and furnished himself with courage of mind by congruous exercises of a strict and severe abstinence at length he made such a glorious conclusion of his life as whoever saw could not but be astonished thereat and he that shall hear the bare relation of it cannot but deservedly admire his confidence his fearlesness his continued earnestness and constancy of mind and above all the boldness of his attempt which contains most evident signs of a zeal for Religion and of a spirit more than humane For when Maximinus renewed the insolencies practised towards us in the third year of our persecution under Diocletian and when the Tyrants Edicts were first sent abroad over all the Provinces ordering the Governours to make it their chief care and business that all the inhabitants in every City should publickly offer sacrifice and when the Criers had made proclamation over all the City Caesarea that the men together with the women and children should by the Governours order go to the Temples of the Idols and moreover when the Tribunes of the Souldiers had summoned every particular person by name our of a written roll all the Christians every where being put into confusion by this unspeakable storm of afflictions this foresaid person having communicated to no body what he was about to do it being unknown to us who lived in the same house with him and even to the whole military guard that stood round the Governour fearlesly approach't Urbanus as he was offering sacrifice and having with an intrepid mind catch't hold on his right hand stopt him immediately from sacrificing Then with a divine gravity and confidence of mind he prudently advised and exhorted him to desist from that erroneous way of worship For 't is absurd said he to relinquish the worship of the one and only true God and offer sacrifice to Idols and Daemons This the young man attempted induced thereto 't is very probable by a divine power which openly proclaimed as it were by this fact that the Christians to wit those who are truly such are so far from being withdrawn from the worship of the supream God which they have once imbided that they are not only above menaces and which are the consequences thereof tortures but also become more confident and fearless in their confessions with a couragious and intrepid voice freely set forth the truth and if it were possible perswade their persecutours to relinquish their ignorance and acknowledge him who is the only true God After this the young man of whom we speak was immediately as it was likely to happen torn by the Presidents guards in such sort as if they had been savage beasts because of the audacious fact he had committed and having most couragiously indured an infinite number of stripes all over his body was forthwith committed to prison Where after he had lain a night and a day with both his feet distended in the stocks on the day following he was brought before the Judge Then being compelled to offer sacrifice he demonstrated an invincible constancy of mind in undergoing all sorts of pains and horrid tortures his sides being not once nor twice but many times furrowed to his very bones and entrails and he received so many blows in his face and neck that they who before had been very well acquainted with him did not now know him because his face was so much swell'd But when he yielded not at the suffering of so many and great tortures the tormentours by the Presidents order wrap't up his feet in flax wetted in oyl and kindled a fire under them The pains which the blessed Martyr was put to thereby are in my judgment inexpressible For the fire having consumed his flesh penetrated to his very bones in so much that the whole moysture of his body being melted like wax was distilled and descended by drops But being not overcome even by these tortures although the adversaries were vanquished and in a manner wearied out because of his miraculous fortitude he was again put into bonds On the third day after he was brought before the Judge and having professed that he continued in the same resolution of mind although he was already half dead yet he was drowned in the depths of the Sea What happened immediately hereupon if we relate it will by those who saw it not be disbelieved as incredible But although we know assuredly this will so fall out yet we can in no wise forbear to deliver a full narration hereof to posterity because all the inhabitants of Caesarea in a manner were witnesses of what came to pass Indeed there was no person of Caesarea of what age soever that was not present at this stupendious spectacle After therefore they had cast this truly sacred and thrice blessed person into the most unfathomable abysses as they supposed which were in the midst of the Sea on a sudden there happened an unusual noise and
body of a man but either stones or wood or some such senseless thing should without any intermission be torn even to his very bones and inmost recesses of his bowells Which being performed for a long time together the Judge perceived his attempts were vain for although his body was mangled all over with the tortures yet he continued silent and was as insensible of pain as if he had in a manner been lifeless Nevertheless the Judge still persevering in his merciless and inhumane cruelty immediately condemned him to be burnt in the same habit he was in by a slow fire And thus this person although he was the last that entred the combat yet prevented his master after the flesh in that he obtained his departure out of this life before him those who were busied about vanquishing the former Martyrs hitherto making some delays You might therefore have seen Prophyrius for that was his name in quality like a valorous champion who had been conquerour in all manner of exercises belonging to the Sacred games proceeding forth to his death after he had suffered so great tortures with a body covered all over with dust but with a chearful countenance and a mind full of joy and confidence he was most truly filled with the divine spirit and being clad in a Philosophick habit having only a garment wrapt about him in fashion like unto a n cloak with a calm and sedate mind he gave commands to those of his acquaintance and dispatcht whatever he had a mind to do retaining the serenity of his countenance even when he was at the very stake Moreover when the pile which lay at a sufficient distance was kindled round about him with his mouth he attracted the flame on every side of him and after this one expression which he uttered when the flame began to touch him to wit invoaking Jesus the Son of God to be his helper he most couragiously continued silent even to the very last gasp Such was Porphyrius's combat whose consummation Seleucus a Confessour that had formerly been a Souldier having related to Pamphilus as being the conveyer of such a message he was immediately vouchsafed to be joyned in the same lot with the Martyrs For he had no sooner related Porphyrius's death and saluted one of the Martyrs with a kiss but some of the Souldiers seize him and carry him before the President Who as if he resolved to hasten Seleucus that he might be Prophyrius's companion in his journey to heaven forthwith ordered he should undergo a capital punishment This Seleucus was born in Cappadocia but had attained no mean degree of honour amongst the choisest young men that belonged to the Roman Milice For he far excelled his fellow Souldiers in the fitness of his age for Military services in strength and stature of body and in valour in so much that his aspect was much discourst of amongst all men and the shape of his whole body greatly admired upon account both of his stature and comeliness About the beginning of the persecution he was eminently famous for his enduring stripes in the combat of confession but after he had left off his Military course of life he became a zealous emulatour of those that were Ascetae in their studies and exercises of piety and like a father and a patron demonstrated himself to be an Overseer as it were and an helper of desolate orphans and widows that were destitute of assistance and of those that were reduced to poverty and sickness Wherefore by God who is more delighted with such performances as these than with the smoak and bloud of sacrifices he was deservedly accounted worthy of that admirable and high calling to wit Martyrdom This was the tenth Champion who after the others before mentioned ended his life on the very same day whereon as it is probable the great gate of heaven was opened by the Martyrdom of Pamphilus sutable to the worth of that person which gave both him and his companions an easie entrance into the Celestial Kingdom Also Theodulus a venerable and pious old man belonging to the Presidents own family for whom Firmilianus had a greater esteem than for all his other domesticks partly upon account of his age having seen his children to the third generation and partly in respect of the singular affection and conscionable fidelity which he had continually retained towards him having followed Seleucus's steps and performed the same things that he did was brought before his master against whom he was more exasperated than against any of the former Martyrs and being forthwith put upon a Cross he underwent the same sort of Martyrdom our Saviour suffered Moreover one being yet wanting who might render the number of the foresaid Martyrs compleatly twelve Julianus intervened to make up their number At that very interim he was coming from a remote Country and had not entred the City but being informed of the slaughter of the Martyrs ran immediately in the same habit he had on out of the road to see that spectacle When he saw the dead bodies of those holy persons lying upon the ground being filled with an extraordinary joy he embraced every one of them and kissed them all Whilst he was doing this the Souldiers that were the instruments to commit those murders apprehend him and bring him to Firmilianus He doing herein what was agreeable to his usual cruelty ordered that this person also should be consumed by a slow fire Thus was Julianus also accounted worthy to receive the crown of Martyrdom leaping for joy and being exceeding glad and with a loud voice giving great thanks to the Lord who had vouchsafed him so great an honour This Julianus was by country a Cappadocian as to his morals he was eminently pious and circumspect and famous for his most genuine and sincere faith he was very active and diligent in all things being inspired by the holy Ghost Such was the file of Martyrs who were vouchsafed to arrive at Martyrdom in company with Pamphilus The holy and truly sacred bodies of these persons were by the impious Presidents order watched for the space of four days and as many nights and exposed to be devoured by beasts that prey on flesh But when as it miraculously happened no wild beast or fowl or dog approached them during that time at last divine providence so ordering the matter they were taken away whole and untorn and having been allowed such funeral rites as befitted them received the usual interment Whilst the discourse concerning the Presidents surious rage against these persons was yet rise in all mens mouthes Adrianus and Eubulus arriving from that Country called Manganaea at Caesarea to give a visit to the rest of the Confessours were examined also at the gate of the City for what reason they came thither And having confessed the truth they were brought before Firmilianus he as he had usually done before was in no wise dilatory in his proceedings towards them also but
men he hath again purified and cleansed by their poinant and reprehensive Preaching of the divine Precepts as it were with shovels and spades those souls which â— little before were defiled and totally covered over with all manner of filthiness and heaps of impious Injunctions And when he had made the place of all your minds bright and clear he delivered it up to this most prudent Prelate most acceptable to God Who being a man endowed with great judgment and reason in other things and also most acute in discerning and distinguishing the disposition of the souls allotted to his care from the very first day as I may say even to this present he hath not ceased to build cementing together in you all one while glistering gold at other times purified and tryed silver and precious and rich stones So that by his workes towards you he hath again compleated that sacred and mystical Prophesie the words whereof are these Behold I prepare Carbuncle for thy stone and Saphire for thy foundations and for thy Bulwarks Jasper and for thy gates stones of Christal and for thy wall choice stones and all thy children shall be taught of God and great shall be the peace of thy children and thou shalt be built in righteousness He therefore building in righteousness hath aptly and fitly differenced the strength of all the people Some he hath inclosed with the outward wall onely that is he hath fortified them round with an unerring and strong faith of this sort there is a great multitude who cannot bear a more excellent structure To others he committeth the custody of the entrances into the Temple giving them in command to watch at the Gates and to conduct those in that come thither these may fitly be compared to the Porches of the Temple Other some he hath set to support the chief Pillars which are without about the Court quadrangular-wise Bringing them within the first Bolts of the literal sense of the four Gospels Some he hath also placed about the sanctuary on both sides these are such as are Catechumens as yet and do make a good progress and increase in the faith but yet they are not far from inspecting those most secret Mysteries which priviledge only the perfect believers do enjoy Out of this number he hath taken those whose immaculate souls have been purified like gold in the sacred Laver some of whom he hath set to support Pillars far more noble then those outward ones even the most intricate and Mysterious sentences of sacred Scripture others of them he illuminateth to be as it were windows to transmit light into the Temple He hath also beautified the whole Temple with one most spacious Portico that is with the glorious worship of the one and only God the supream King He hath represented Christ and the Holy Ghost on each side of the Fathers preeminence and authority as the second rays of light And he demonstrateth throughout the whole Cathedral a most copious and excellent light and evidence of the truth particularly coucht in the remaining Articles of our faith Moreover when he had from all parts selected living firm and strong stones of souls of all them he framed a stately and Royal sanctuary full of light and splendour both within and without in as much as not only in their souls and minds but their bodie 's also they are beautified with the glorious ornaments of Chastity and Modesty There are also within this Temple Thrones a great many Benches and Seats which are in all those souls whereon reside such gifts of the Holy Ghost as were heretofore seen by the holy Apostles To whom appeared cloven tongues like as of fire and it sate upon each of them But on him that presides over all these Christ himself 't is likely does entirely and wholly reside and upon those who are next to him in dignity on every one of them proportionably according as he is capable of receiving the distributions of the power of Christ and of the Holy Ghost The Benches also are the souls of certain Angels the instruction and custody of every one whereof is committed to them But the August Great and only Altar what can it be else but the most pure soul and holy of Holies of the Common Priest of all On his right hand standeth the great High Priest of all Jesus himself the only begotten Son of God who with a chearful countenance and stretcht-forth hands receiveth from all that sweet smelling incense and those unbloudy and immaterial sacrifices of prayers and transmits them to his heavenly Father the supream God whom in the first place he himself worshippeth and he only exhibiteth due veneration to the Father afterwards he beseecheth him for ever to continue favourable and propitious towards all us Such is that August Temple which the great Creatour of all things the Word of God hath built throughout all that world under the sun he himself hath again framed upon earth this intellectual representation of those things beyond the Arches of Heaven that by every creature and by rational souls upon the earth his Father might be duely honoured and adored But that Region above the Heavens and the things there which are the originalls of what we here behold that Jerusalem which is above that Celestial mount Sion and that City of the living God far above the world in which are innumerable companies of Angels and the Church of the first born which are written in heaven who with praises unutterable which we cannot understand laud their Creatour and supream Prince the Blessedness of this Region I say and of its inhabitants no mortal is able deservedly to set forth For eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him Of which things since we are now vouchsafed to be partakers in part let us both men women and children small and great all together with one spirit and one soul never cease to give thanks and praise to the Authour of these our so great good things Who hath mercy on all our iniquities and healeth all our infirmities Who redeemeth our life from destruction and crowneth us with mercy and loving kindness who filleth our desire with good things For he hath not dealt with us according to our sins neither hath he rewarded us according to our iniquities For as far as the East is from the West so far hath he removed our sins from us As a father pittieth his own children even so is the Lord merciful to them that fear him Keeping these things fresh in our memories both now and throughout all succeeding times and moreover setting before the eyes of our mindes God the cause of this present days joyful solemnity and the Master of this feast both day and night every hour and as I may say every moment wherein we
hindrance which danger hung over their heads who would go about to confute those Rites instituted by their Ancestours As warily therefore and as safely as 't was possible He has represented the Truth to those who are able to understand it whilst he lays the blame upon Towers and Wars which at this very present are really visible in the Life of men and describes our Saviour going to the Trojan War Now by Troy He means the whole world For Christ waged a War against the opposed Forces of wickedness His Mission into the world being occasioned partly from the good will and pleasure of his own providence and partly from the Order of the Supream Father But what says the Poet after these words Here when full years shall make Thee perfect man That is when after Thou art arrived at Man's Estate Thou shalt have pluckt up by the roots those Mischiefs which infest the Life of men and shalt have adorned the whole world with Peaâ—e The Saylor shall forsake the Ocean Nor navigable pines shall traffick Ware But each part of the world shall all things bear Nor earth feel harrows nor the vine the hook Nor wool with various colours shall deceive But in the meadows Rams shall scarlet have And changing sometimes golden fleeces wear And feeding Lambs shall native purple bear Attempt great honours for the time draws near Dear Race of Gods Great Stock of Jupiter Behold The world shakes on its ponderous axe See Earth and Heavens immense and th' Ocean's tracts How all things at th' approaching Age rejoyce â— Oh that my Life would last so long and voyce As would suffice Thy Actions to rehearse Not Orpheus then should vanquish me in Verse Nor Linus though their Parents present be Should Pan strive with me by Arcadia's doom Although a God Pan should be overcome Behold says he the Joy of the tottering World and of all the Elements CHAP. XXI That 't is impossible for these things to be spoken concerning a meer Man and that unbelievers by reason of their ignorance of the Divine worship know not even whence they have their being SOme one of their number whose Sentiments have less of prudence in them will perhaps suppose that these things are spoken concerning the Birth of a man But what reason can there be assigned that upon the Birth of a Son of Man the earth should be unsown and unplowed and that the Vine should not need the edge of the Hook nor any other care or cultivation How can these things be thought to be spoken concerning the Off-spring of a Man For Nature is the Handmaid of the Divine Will and does not execute humane Commands Besides the Joy of all the Elements denotes the Advent of God not the Birth of any Man And this namely the Poets praying that the term of his Life might be prolonged is a certain Evidence of Divine Invocation For 't is our usage to ask life and safety of God not of men Thus therefore Sibylla Erythraea speaks to God Why O Lord says She dost Thou lay upon Me a necessity of Prophesying and not rather keep Me raised on high from the Earth until the day of Thy Most Blessed Coming But Maro adds these Verses also to those we have quoted above Begin Sweet Child with smiles Thy Mother know Who ten long Months did with thy burthen go Sweet Child begin cheer'd by no parents look To 's Board no God t' Her Bed no Goddess took For how should his Parents have smiled on him For God who is His Father is a Power void of Quality And He Himself wants all figure but exists in the circumscription of others nor is he endued with an humane Body Who likewise is ignorant that the Spirit of God is unconcern'd in a Marriage Bed For what desire what Appetite can there be in the affection of the chiefest Good whereof all other things are desirous What can be wholly common to Wisedom and Pleasure But it may be permitted them to speak these things who feign to themselves a certain humane Generation of Christ and who make it not their business to cleanse their mind from every ill fact and word I here appeaal to Thee O Piety I implore Thy Assistance in reference to those things which are spoken Thou who art nothing else but the Law of Chastity and Holiness the most desirable of all Goods the School-mistris of a most Holy Hope the most certain and unfeigned Promise of immortality Thee I adore O Piety and Clemency To Thee we owe eternal thanks for the benefit of thy Cure which we stood in need of But the Generality of Men void of Thy assistance by reason of their innate hatred towards Thee have an Aversion for God also Nor do they understand that the very Cause as well of their Life and Being as of all other persons who are impious depends upon that service and worship which is paid to the Deity For the whole world and whatever is contained therein is His Possession CHAP. XXII The Emperour's Thanksgiving wherein He ascribes His Victories and all His other Blessings to Christ also a Reproof of Maximinus the Tyrant of those times who by the severity of his Persecution had increased the Glory of the Christian Religion INdeed I my self do ascribe mine own Felicity and all that I am possest of to Piety as to the Cause thereof Whereto the Event of all things which have been answerable to My desires and wishes does bear witness My Battels My Victories over mine Enemies and My Trophies are an Evidence hereof The Great City knows these things and celebrates them with praises The same likewise is the Sentiment of the Inhabitants of My most beloved City although deceived by false hopes She hath chosen a Prince unworthy of Herself who forthwith underwent a Condigne punishment and such as was agreeable to his own audacious impieties But I look upon these things as unfit to be mentioned now by Me especially who am directing My Discourse to Thee O Piety and who do make it my whole Care how I may address my selfe to Thee in discourses that are pure and seemly Nevertheless I will say something which shall neither appear foul nor indecent A fierce and implacable War abounding with instances of Madness and Cruelty was by the Tyrants waged both against Thee O Piety and against all Thy most Holy Churches Nor were there some persons wanting in the City Rome who rejoyced in such great and publick Mischiefs A Field was likewise pitcht in order to an Engagement But Thou camest forth and didst voluntarily deliver up Thyself being supported by a Faith in God Then the Cruelty of the impious having like some furious fire without intermission preyed upon all things which it met with procured for Thee an admirable and ever-to-becelebrated Glory For on this account it
Dionysius Bishop of Corinth flourisht in the Reign of M. Antoninus Vales. b He means the persecution in Diocletians Reign Vales. c Dionysius means those brethren who usually came from remote Countreys to Rome to procure some relief for such as in their own Countrey were in distress and necessity Vales. d To this fragment of Dionysius's Epistle to the Roman Clergy is to be joyned that other passage of the same Epist. quoted by our Eusebius chap. 25. B. 2. Vales. a Concerning this Hermogenes and his Heresie see Baronius ad annum Christi 170. But I cannot give my assent to him as to what he affirms viz. that Hermogenes taught in Asia Vales. The Heresie of this Hermogenes is related by Theodoret Heret fab L. 1. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This Hermogenes asserted that the body of the Lord was deposited in the Sun and that the devil and the civil spirits should be turned into matter The Seleuciani and Hermiani taught the same to wit that the body of Christ ascended no farther than the sun the occasion of which assertion they took from those words of the Psalmist Psal. 19. 5. which in S. Jeroms translation is thus rendred in sole posuit tabernaculum suum but in the Psalms used in our Liturgy 't is thus worded In them hath he set a tabernacle for the sun See D r Hammond on that Text. The same opinion Gregory Nazianzen attributeth to the Maâ—icheans Epist. 1. ad Cledonium and S. August Tract 34. in Joh. This opinion is more largely and clearly set down but without a name in the Catena patrum on Psal. 18. where 't is said that these Hereticks assert that after his resurrection our Saviour deposited his body in the sphere of the sun to be preserved there till his second coming a In all ouâ— M. SS copies this title concerning the true way of converse and of the Prophets evidently appears to be the title but of one book Jerom in his book de Eccles. Scriptor which is almost wholly taken out of Eusebius entitles this piece of Melito's thus de vitâ Propbetarum i. e. concerning the life of the Prophets Vales. b Melito wrote a book upon this subject because there were some Hereticks who asserted that such men as were carnal believed by the help of their senses but those who were spiritual believed by reason So Heraclio expounded that Text in S. Johns Gospel c. 4. 48. Except ye see signs and wonders ye will not believe Which words Heraclio said were properly directed to those who by works and their senses had the nature of obeying but not of believing through reason Origen Tome 13. Enarrat on S. John's Gospel mentions and confutes this opinion where he declares that neither spiritual nor carnal men can believe unless it be by sense Vales. c In the Maz. Med. and Fuk. M. SS and in Nicephorus this book of Melito's is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. concerning the Origination c. which reading we doubt not but is true Rufinus as appears by his Version and Robert Stephens as may be seen in his Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. concerning Faith c. The ancient Fathers who lived before the Nicene Council meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely such a creation as is made out of nothing but also all sort of production whatsoever and therefore the divine origination of the Word Those words of the Apostle Colos 1. 15. The first born of every creature they asserted were to be understood of the eternal generation of the Son Vales. But as D r Hammond observes in his notes on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first born is used some times for a Lord or person in power who hath the priviledge of the first born dominion over all his brethren and according to this notion continues he 't is used commonly in scripture for a Prince or principal person See Psal. 68. 27. Job 18. 13. Or it may peculiarly refer to his resurrection in which he was the first born from the dead See Hammond on Colos. 1. 15. d These words are to be understood of the Christians which appears from what follows For Melito desires of the Emperour that he would first look into and examine the cause of the Christians and then determine whether they deserved to be punished or rather preserved in safety Vales. e So he terms the Jews amongst whom the Christian Religion first sprang up Upon this account Porphyrius whose words Eusebius quotes book 6. chap. 19. of this work termed the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an audacious Sect that had its beginning amongst Barbarians Vales. f From this place it is evident that Melito the Bishop presented his Apology to M. Antoninus after the death of Aurelius Verus For if Verus had been then living when Melito wrote this Apology he would doubtless have mentioned him here and in stead of these words together with your son would certainly have said together with your brother For L. Verus was the adopted brother of M. Aurelius Seeing therefore Melito does here mention onely the son of M. Antoninus to wit Commodus t is manifest as I said that this Apology was presented to Marcus after the death of L. Verus And therefore Eusebius in his Chronicon places it on the 10 th year of M. Aurelius to wit the year after Verâ—â—'s death Vales. g The same is asserted by Tertullian Apologet cap. 5. whose words our Eusebius quotes partly at chap. 25. B. 2. and partly at chap. 20. B. 3. h The Rescript of Antoninus Pius who is here meant in savour of the Christians is not now extant 'T is mentioned in the Restript of M. Aurelius Antoninus to the Cities of Asia which Eusebius has set down in chap. 13. of this book Vales. a In our M. SS Maz. Med. and Fuk. there is in this place no beginning of a new chapter but this 27 chapt which treats concerning Apollinaris and the following chapt concerning Musanus are both annext to chap. 26. the title whereof in our said M. SS is this concerning Melito and what he has made mention of Apollinaris and Musanus which division Robert Stephenâ— followed in the body of this fourth book For in the Contents prefixt before this 4 th book he follows the Kings M. S. and makes three chap. here to wit one of Melito another concerning Apollinaris and a third concerning Musanus but in the body of that book he follows the Med. M. S. as he always does in this particular and has put no distinction of a new chap. here but hath made all the three chapters into one We following the autority of the Kings M. S. have divided them into three chap. and the same was done before in the Geneva impression of Eusebius's History Vales. b These words His two books against the Jews are not in the
b Here we may see the Difference between Apostates and those which are simply called Hereticks Apostates were them who had been baptiz'd in the Catholick Church but had deserted the Church and revolted to Hereticks Simple Hereticks were those who had never been admitted into the Church And this was the custom in the Church that Apostates as well as simple Hereticks should be received when they returned to the Church by imposition of hands S t August in his 48 Epistle to Vincentius saith the Church dealt more kindly with them who were never received into the Church that is with them who were simply Hereticks then with them who had been received into her and deserted her that is Apostates This is therefore the sence of Dionysius's words here as we may gather by the afore mentioned words of S August Dionysius here says Heraclas his predecessour had this form of admitting Converts who had been Apostate Hereticks into the Church He required a publick confession which is called Exomologesis of the Principles of that Heresie which they had followed but he did not rebaptize them because they had been before baptized immediately after this confession he laid hands upon them as we may gather from Dionysius's words this imposition of hands upon an Apostate and a simple Heretick was different The one was ad panitentiam in order to Repentance the other was ad tradendum Spiritum Sanctum for the delivery of the Holy Ghost the first was used at the admission of Apostates the other at the admission of them whom they called pure Hereticks See Cyprians Epistle to Stephanus Vales. * In the Med. M. S. and Rob. Stephens's Edit the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for they had received the holy Spirit c. In the Kings Maz. and Fuk. M. SS the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit is wanting which in my judgment is the truest reading For Dionysius gives the reason why Heraclas did not reiterate Baptism in the admission of Hereticks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism for they had before received holy Baptism from him Dionysius calls Baptism holy to difference it from the Baptism of Hereticks which Cyprian Firmilian and others who at that time defended the opinion of not rebaptizing Hereticks call profane Dionysius was a favourer of their party as appears both from his Epistles here quoted by Eusebius and also from S t Jeroms testimony Vales. c That these Synods were before Dionysius Alexand his time we may easily gather by his own words here for he expresly affirms that these Synods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before our time The same thing Firmilianus witnesseth in his Epistle to Cyprian concerning the Synod of Iconium This Synod was a long time before the days of Stephen Bishop of Rome as we may gather by Firmilianus's words in his said Epistle to Cyprian where he expresly affirms that this Synod of Iconium had been long since assembled Also Dionysius Alexand. in his Epistle to Philemon Presbyter of Rome which he wrote about the beginning of the presidency of Xystus saith that this Synod was solemnly assembled by the Bishops which preceded him a long time Therefore this Synod seems to have been assembled about the end of Alexander Severus's Reign about which time as Euscbius in the 6 th book of this History recordeth Firmilianus was newly promoted to the dignity of Priest in the Church of Caesarea Therefore I cannot assent to Baronius and Binius who reckon this Synod of Iconium in the year of Christ 258 which was the 2 d year of Stephen's presidency Vales. a The Maz. Med. Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and truely as we afore noted book 6. chap. 45. 'T is strange that we find the true name of this Heretick only in this place of Eusebius Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what may be the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may be best conjectured by considering the divers significations of the word for from the various meanings of the word arose the different translations of this place ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to reject to scorn sometimes to disgrace or dishonour as Hesych saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to esteem or value one but to despise so Clemens Alexand. Stromat book 4. uses the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatianus who did not allow but condemn the Baptism of the Catholick Church is fitly said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he rejected and contemned that Baptism as unprofitable and ineffectual to salvation Vales. c T was the custom for the Catechumeni or Catechized before the receiving of Baptism to repeat the Creed And at every Article the Priest asked them whether they believed to which they answered yes I believe wherefore when they said that they believed the Remission of sins Novatianus who did not allow Remission of sins but abolished it must also abolish that confession of faith which the Catechized repeated before Baptism See Cyprians 70 and 76 th Epistle Vales. d It is very difficult to understand what Dionysius here means by saying Novatianus banished the holy Spirit from the Brethren Perhaps by the holy Spirit he means the grace which was given to penitents by imposition of hands when they were admitted into communion after the performance of the duty of Repentance But then these words are very obscure although there was some hope that it still rested in them or would return to them again 'T is plain and evident that Dionysius here speaks concerning them who had lapsed but how can the holy Spirit be said to abide in them who had sinned indeed it may be said to return again to them after their repentance but can in no wise abide in them for the Scripture saith Every soul which sinneth shall likewise perish We must then understand it of them who had lapsed through weakness and ignorance who in those days were called libellatici or sacrificers who had purchased libells of security from the Heathen Magistrate for fear least they should be compelled to sacrifice for such as sin through weakness or ignorance do no◠forfeit the grace of the Spirit but if this explication please not we will understand it spoken of the faithfull some of whom retained the holy Spirit which they received in Baptism some lost it From them who had lost it Novatianus utterly expelled and banished the holy Spirit by denying them Repentance and Peace by which the grace of the holy Spirit is regained he drove it away from them who retained it and kept it by insinuating into their minds false and sinister opinions of the holy Ghost as that he was unmerciful implacable c. And so denied them and utterly deprived them of all hopes of pardon for sin committed Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christophorson rendred susceptio in Ecclesiam a receiving into the Church 't
giving Life to the living and restoring Life to the dead the true Light enlightning every man that cometh into the world God and the Minister of Good things in regard he is begotten of the Goodness and Power of the Father who hath not divided with him that has imparted the Dignity nor with any other his Fathers Substance or Kingdom But by Generation is made Glorious and the Lord of Glory Who has received Glory from the Father but has not partaken of the Fathers Glory For the Glory of the Almighty is incommunicable as he himself has said I will not give my Glory to another Who has been glorified by the Father before ages Who has been glorified by the Father through ages and throughout the whole rational and created Substance Whom the whole celestial Milice doth guard For he is the Lord and King of Glory as being the Son of God and God the Framer of things immortal and mortal the Framer of Spirits and of all flesh For all things were made by him and without him nothing was made The King and Lord of all Life and breath of those Creatures that were made by him For all things were delivered unto him by the Father according to his holy expression and the Father hath given all things into his hand Obedient to the framing and creating of the things which are Obedient to every Administration Not receiving his being the Son or God from his obedience but in that he is the Son and is the only begotten he is made God Obedient in Works Obedient in Words The Mediatour in Sentences or Decrees The Mediatour in Laws Him we acknowledge to be the Sun of God and the only begotten God Him alone we acknowledge to be like to him that begat him upon account of an eminent similitude and a peculiar conception or signification Not as the Father is to the Father For there are not two Fathers Nor as the Son is to the Son there being not two Sons Nor as the Unbegotten to the Unbegotten For there is one only Unbegotten to wit the Omnipotent and one only begotten Son But he is like as the Son to the Father in regard he is the Image and Seal of every operation and power of the Almighty the Seal of all the Works Words and Councels of the Father Him we acknowledge to be one of those who covered the earth with a deluge of waters Who burnt the Sodomites with fire Who inflicted punishment on the Egyptians Who made Laws according to the Commandment of the Eternal God Who in the times of the Prophets converst with the Ancients Who called those that refused to obey Who has received all power of Judging For the Father judgeth no man but hath given all judgment to the Son Who in the last days was made flesh made of a woman Made man in order to the deliverance and Salvation of us men Who assumed man or humanity consisting of a Soul and Body Who by his tongue and mouth Preached peace to those that were near and such as were remote Who was made obedient unto the Cross and unto death And who saw not corruption but rose again the third day And after his Resurrection he compendiously expounded the mystery to his disciples He sits on the right hand of the Father and shall come to judge the quick and dead After this person We Believe in the Paraclete the Spirit of Truth The Teacher of Piety Made by the Only begotten to whom he was once subject Who is not to be reckoned after the Father nor together with the Father For there is one only Father who is God over all Nor is he to be equalled with the Son For he is the Only begotten and has no Brother begotten at the same time with him Nor yet is he to be compared with any other thing For he has transcended all other things that have been made by the Son in Generation Nature Glory and Knowledge In regard he is the first and best the greatest and most beautifull work of the Only begotten Who also himself being one and the first and the Only and the most eminent of all the Sons composures by reason of his substance and natural Dignity does perfect every operation and Doctrine according to the Sons arbitrement by whom he is sent and of whom he receives And he makes a relation to those that are instructed teaching the Truth sanctifying the Saints leading them who come to the Sacrament dividing to the Spirit all his free gifts who gives grace And he cooperates with the faithfull in order to their understanding and contemplation of the things commanded Who groans with them that pray is the Guide to what is profitable gives strength in order to Piety enlightens Souls with the light of knowledge purges the thoughts chases away devills cures the sick heals the diseased brings back the wanderers into the way comforts the afflicted erects those that stumble and fall refreshes those that labour encourages with shouts those that strive emboldens those that are fearfull is the Guardian and Overseer of all men takes all imaginable care and makes provision for the promotion or access of the well minded and for the preservation of the more faithfull Further We Believe in that Resurrection which shall be effected by our Saviour to wit of those very Bodies which have been dissolved together with their proper members and particles when nothing shall be wanting or changed of those things which composed every mans body in this present life Moreover We Believe the Judgment which shall be after this of those things which have been ill-thought or acted and likewise of all the works words actions practises conceptions of the mind and thoughts which have hapned in this present life so that nothing at all whether of the greatest matters or of the least shall be concealed nothing of those things which have been legally done or unjustly perpetrated shall be neglected or overlookt but a proportionate and just sentence shall be given or measured out And those that have continued impious and sinners to the end of their lives shall be sent away to an endless punishment But such as have led Holy and righteous lives shall be taken up to an eternall life These are our Sentiments which we have learned from the Saints and thus we think and believe We have omitted nothing of what we have learned on account of shame or out of fear Nor have we by reason of turpitude or contentiousness made any additions thereto or perverted any thing therein Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants or slanderers Whose damnation is just That this is the confession of Faith which was delivered by Eunomius to Theodosius in the month June on the second Consulate of Merobaudes which he bore which Saturninus is evident from these words which occur at the beginning of this confession to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Magi are not in the Sacred Volumes said to accuse Daniel But the Presidents and Princes Nor is he called Cambyses who ordered Daniel to be cast to the wild-beasts but Darius the Median concerning whom the Opinions of Chronologers are various For most of them will have him to be Cyaxares son to Astiages But Scaliger affirms him to be Nabonnidus to whose opinion our Petavius agrees The consent of which two persons I value highly For whereas they are wont to dissent in most things whereever we see them agree it is the greatest Argument of Truth Nevertheless Abydenus in his History of the Assyrians seems to contradict their Opinion For he writes that Nabuchodonosor inspired by God a little before his death foretold the Babylonians that not long after their City should be ruined For that Mulus the Persian should come who should put the yoak of slavery on them But that Medus the glory of the Assyrians should be his Assistant in the besieging of that City For so I render these words of Abydenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is certain the Greek words have no other import than that which I have mentioned Now if Medus was Cyrus's Companion and Assistant in besieging Babylon and in reducing it to slavery then Medus is not Nabonnidus But Scaliger who will have Darius Medus to be Nabonnidus does thus explain Abydenus's words that by Medus's fault that Calamity would befal the Babylonians But Abydenus has not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which term is signified a Society and Communion of some fact with another person So the Son of God is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because together with the Father He is the Authour of all things 'T is therefore plain from Abydenus's words that Medus is not Nabonnidus Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it in the Nominative Case thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Prayer c. The meaning is so great is the power of prayer that it tameth the most savage Beasts Indeed in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Attempted k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Ready to mention c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testimonies which is righter For Constantine does not produce only one Testimony but two Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace the amendment of Learned men which I also found in Moraeus's Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Priestess of Apollo So indeed 't is in the Fuketian Copy and in the Sheets Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had better have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Places in Heathen-Temples which no body went into but the Priests d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever persons amongst the Christian Writers produced the Oracles of the Sibylls in confirmation of the Christian Faith they were constrained to say the same concerning the Sibylls which Constantine does here namely that being inspired by a Divine Spirit they uttered predictions concerning Christ. So Justin in his Paraenesis to the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't will be easie for us to learn the true worship of God in part from the Old Sibyll who from some powerfull inspiration teaches us by Oracles c. Agreeably whereto S t Augustine writes in his de Civitate Dei B. 18. Chap. 23 and S t Jerome in his first Book against Jovinianus For he says that Divination was by God allowed to the Sibylls as a reward of their Virginity And S t Austin is not afraid of enrolling them in the City of God But Gregory Nazianzene in his Poem to Nemesius says that Hermes Trismegistus and Sibylla whatever they predicted concerning God did not forâ—â—â—â—â— those things by Divine Inspiration but had them out of the Sacred Books of the Hebrews which they had incidently perused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gregory of Nazianzum and those most Holy Fathers of the Church did believe that those verses were really composed by the Sibylls whereas notwithstanding they were made by idle people and published for the Sibyll's Verses about the times of the Emperour Hadrian 'T is certain no writer ancienter than Justin has made mention of them And Celsus who as we have shown above lived in the Empire of Marcus Antoninus affirms that the Christians had forged and inserted many passages into the Sibylline Verses Origen records his words in B. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know indeed that Origen denâ—es this For thus he answers Celsus that he ought to produce ancienter Copies of the Sibylline Verses wherein those verses which he said had been inserted by the Christians were not in any wise to be found It might doubtless have been easie for Celsus to do that and by this argument to have evinced the falsity of those verses But there are other arguments whereby this may be proved For if the Sibyll's Predictions concerning Christ had been so clear why has not S t Paul made use of Her Testimony in his Epistles and when he spoke to the Athenians especially in regard he disdained not to cite Aratus and other Heathen Poets Doubtless if the Sibyll had written this Acrostick concerning Christ there is no reason why we should scruple to reckon Her amongst the Prophets and even in the first place For none of the Ancient Hebrew-Prophets wrote so clearly and distinctly of Christ as are these verses of the Sibyll produced by Constantine And yet neither Origen nor any of the Holy Fathers ever allowed this that the Sibylls should be reckoned amongst the Prophets yea they esteemed those who believed thus to be Hereticks and termed them Sibyllistae as Origen informs us in his fifth Book against Celsus Where he answers Celsus who had objected that the Christians were divided into several Sects for that some of them were Psychici others Spiritales that some of them worshipped the God of the Jews others did not that some were Sibyllistae c. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * I had at first resolved to have put these Greek Verses into an English Acrostick that is to have made every verse begin with one of the Letters of these words Jesus Christ Son of God Saviour Cross in their due order as they do in the Original agreeably whereto Valesius Musculus Christophorson and Curterius have done them into Latine Verse But on tryal I found it a thing very difficult at least to me to be well performed in our Language Besides I judged it a matter of less consequence to omit the Acrostick than to give the Reader a lame and imperfect Version of the Original Which must necessarily have been done had I been tied up to begin every Verse with one of those particular Letters e 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this place He speaks chiefly concerning living Creatures Vales. * Or Places h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write it in words disjoyned thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to others He appoints c. Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner the Translatour seems to have read and we have rendred it accordingly Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place the words seem to be transposed which I thus set in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeably to his will and appointment c. A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out in regard it occurs presently Vales. * Or Onely-Begotten God the Word begotten of God †John 1. 1 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be far more elegant if you add a word in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as being the most excellent c. I don't doubt but Eusebius wrote thus for he has often exprest himself so above Vales. * Off-spring m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here also the particle is misplac't Write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having infused him as the soul and life c. Unless you had rather wholly expunge that particle 'T is indeed wanting in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has done ill in rendring it Facultates Faculties For those which Eusebius does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following member of the period he calls Gods It ought therefore to have been rendred Potestates For so the Latines do term Daemons whom the Greeks are wont to stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servius in B. 3. Aeneid Nam potestates says he aliae Caelestes sunt c. For some powers are Celestial others Terrene others mixt And in B. 4. Nam potestates aut terrenae sunt c. For the powers are either Terrene or Aerial or Aetherial Chalcidius on Plato's Timaeus pag. 97 Quae potestates says he Aetherii aeriâ—que sunt Daemones c. Which powers are Aetherial and Acrial Daemons removed from our sight and our other senses S t Austin uses the same term in his tenth Book de Civitate Dei Chap. 26 and in his Epistle to Volusianus Apuleus in his Apology Longinianus in his Epistle to Augustinus And Amm. Marcellinus Book 21. Amongst the Greeks nothing occurs more frequently S r Jerom on the 2 d Chapter of Joël A dextris says he à sinistris virtutes â—ortitudines Dei legimus quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocant c. Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which is the same as if he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed those Superstitious Worshippers of many Gods In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellently well Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c nor again could c. Presently after those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be set a point of Interrogation which the Translatour perceived not Vales. q He means S t John the Evangelist whose words he had cited a little before In the beginning was the Word c. Which words Eusebius does now expound by way of paraphrase Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour construed the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he renders it Qui dicendo exprimi nequit who can't be exprest in words Which rendition don't please me I should therefore choose to construe the words another way so as that it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Origine and Authour of the Word 'T is certain Eusebius is wont to term God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is above all Indeed at this place he compares The Word to The Father And he says that The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things but the Father He says is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond or superiour to all things every where attributing more to the Father Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed this sensible world Which is made apparent from the following words Vales. * Or Due t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a particle wanting here which I put in thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as in one body It may also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as in one c. Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisibly For The Word of God in an invisible manner is diffused through all things But the common reading is not rashly to be rejected For Eusebius means that the Word of God is infused into all things not as a spirit which in a wandring motion passes thorow all things and is carried sometimes this way another while that way but as a Soul which is spread into all the members at once and wanders not from these to those The Translatour renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverà really Vales. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one may perceive that the words are misplac't here also Write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again One Sun but not more so that even by the transcendency He obscures c. Vales. * Or Daunces †In Potters-work So Valesius x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The article must be blotted out or at least it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. ‖ Or Runs over y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as 't is in the Fuk. Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inexpressible or unspeakable powers A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Translatour seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreover But it would be better were it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the Sun Himself c. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. Copy these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting they don't indeed seem very necessary Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written in conjoyned words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. CHAP. XIII * Or Mnâ—nosyne that is the Mother of the Moses b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c and moreover for 't is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius says that unchast passions were consecrated by men For they called
Crown of beauty let us hear her Herself relate how she is taught to dance by Esaias and with pleasant expressions to shout forth thanksgivings to her God and King Let my soul rejoyce in the Lord. For he hath cloathed me with the Garment of salvation and the coat of gladness He hath encircled my head with a diadem like a bridegroom and hath bedecked me like a bride with ornaments And as the earth which multiplieth its flowers and as a garden that causeth its seeds to spring forth so the Lord hath caused righteousness to rise up and joy in the sight of all the Heathen Thus doth she sing and dance But in what expressions the Bridegroom the celestial Word Jesus Christ Himself answereth her hear the Lord speaking Fear not because thou hast been ignominiously treated neither be thou ashamed because thou hast suffered reproach For thou shalt forget thine everlasting shame and thou shalt no longer remember the reproach of thy widowhood the Lord hath called thee not as a woman forsaken and dejected in spirit nor as a woman hated from thy youth thy God hath said For a little while I have forsaken thee but with great compassion I will have pitty upon thee I turned my face from thee when I was a little angry but with everlasting mercy I will have mercy upon thee saith the Lord who hath redeemed thee Arise arise thou who hast drunk from the hand of the Lord the cup of his wrath For thou hast drunk of and emptied the cup of Destruction the cup of my â—ury and there was none of all thy sons whom thou hast born to comfort thee neither was there any to take thee by the hand Behold I have taken out of thy hand the cup of destruction the cup of my wrath and thou shalt no longer drink it And I will put it into the hands of them who have injured thee and debased thee Arise arise put on strength put on thy glory Shake off the dust and arise sit down loose the chain of thy neck Lift up thine eyes round about and view thy children gathered together Behold they are gathered together and come to thee As I live saith the Lord thou shalt put them all on as an ornament and thou shalt put them about thee as a bride doth her bravery For thy desolate places and those that were wasted and ruinous shall now be too narrow for thy inhabitants And they shall be removed far from thee that devoured thee for thy sons which thou hadst lost shall say in thine ears The place is too straight for me make a place for me that I may dwell And thou shalt say in thine heart who hath begotten me these I am childless and a widow Who hath nourished these for me I was left desolate these where had they been All this Esaias hath predicted These things were in times past recorded in the holy Scriptures concerning us And it was requisite that we should now at length receive the truth of these words really and actually fullfilled In regard therefore the bridegroom the Word hath spoken in this manner to his spouse the sacred and holy Church agreeably hereto hath this Dresser of the Bride with the prayers of you all in common reaching out to her your helping hands by the appointment of God the supream King and by the appearance and presence of Jesus Christ's power raised and erected this desolate Church lying like a dead carcass on the ground and despaired of by all men And having lifted her up after this manner hath made her such an one as he was instructed to do by the delineation of the sacred Scriptures This Fabrick is indeed a stupendious miracle and doth surpass all the degrees of admiration especially to them who are only intent upon the outward appearance of things But the original Examples and Primitive forms hereof the spiritual and truely divine patterns are more admirable then all miracles I mean the reparations of that divine and rational building in our souls Which Structure when the Son of God himself had framed according to his own Image and had freely granted that in all parts it should bear the resemblance of God he bestowed upon it a nature incorruptible incorporeal rational different from all terrene matter and gave it a substance originally and of its self intelligent after he had once thus created it at the beginning out of nothing He made it an holy Spouse and framed it into a most sacred Temple for Himself and his Father This he himself in express words acknowledgeth saying I will dwell in them and walk amongst them and I will be their God and they shall be my people Such indeed is the perfect and purified soul which was so framed at the beginning that it bore the perfect Image of the celestial Word But when through the envie and emulation of the malitious Devil by its own voluntary choice it began to be a follower of its own passions and was inamored with vice God having withdrawn himself out of it being left destitute as it were of a Defender it was easily captivated and remained exposed to their treacheries who for a long time had been enviers of its glory and being now utterly battered down by the Engines and Machines of its invisible Adversaries and spiritual enemies it sunk down into such a total ruine that not one stone of vertue was left standing upon another all the parts of it lay prostrate on the ground as dead utterly deprived of all those notions concerning God which were naturally imprinted on it But this ruinated building which was framed after the Image of God was not laid waste by that wild bore out of the wood which is visible 〈…〉 eyes but by some destructive Devil and by â—â—telligent and spiritual wild beasts Who having put it into a flame by wicked passions as it were with the fiery darts of their malice have burnt with fire the truely divine sanctuary of God and destroyed the tabernacle of his name even to the ground Afterwards they buried it miserable wretch under a vast hoap of earth which they cast up and reduced it to an utter despaire of all manner of safety But its Patron the Divine and salutary Word obeying the love of his most gracious Father shown towards mankind restored it again after it had suffered condign punishment for its sins In the first place therefore having united to himself the minds of the Emperours by means of those most pious Princes he cleansed the whole world from all impious and pernicious men and also from those cruel and barbarous Tyrants hated of God Afterwards he brought to light men very well known to him persons that heretofore had been consecrated Priests to him for ever and were secretly concealed and secur'd by his defence during the storm of Persecution whom agreeable to their deserts he honoured with the magnificent gifts of the spirit by these