Name of Christ to be most especially Venerable and Glorious when he delivered Types and Symbols of heavenly things and mystical forms agreeable to the Divine Oracle that said to him See thou doe all things after the fashion that was shewed thee in the mount the Man whom he entitled as much as he lawfully might the High-Priest of God the same he stiled Christ and thus to the dignity of High-Priesthood which excelled in his judgment all other prerogatives among men he for honour and glory put-to the Name of Christ. So then he deemed Christ to be a certain Divine thing The same Moses also when being inspired by the Holy Ghost he had well foreseen the Name of Jesus judged again the same worthy of singular prerogative For this Name of Jesus which before Moses his time had never been named among men Moses gave to him first and to him alone whom he knew very well by type again and figurative sign was to receive the Universal principality after his death His Successour therefore before that time not called Jesus but by another Name to wit Ause which his Parents had given him he called Jesus giving him this appellation as a singular Title of Honour far passing all Royal Diadems because that same Jesus the Son of Nave bore the figure of our Saviour who alone after Moses and the accomplishment of the figurative service delivered by him was to succeed in the Government of the true and most pure Religion Thus to two men who surpassed all people of that Age in virtue and glory one being then High-priest the other to be chief Ruler after him Moses gave the Name of our Saviour Jesus Christ as an Ensign of the greatest Honour The Prophets also who came after Prophesied plainly of Christ by Name foretelling long before-hand the treacherous practice of the Jewish people against him and the calling of the Gentiles by him Both Jeremie saying thus The Spirit before our face Christ our Lord is taken in their nets of whom we spake under the shadow of his wings we shall be preserved alive among the Heathen and David also being very much perplexed speaking thus Why have the Gentiles raged and the people imagined vain things The Kings of the earth stood forth and the Princes assembled together in the same place against the Lord and against his Christ whereunto afterwards he addeth in the person of Christ The Lord said unto me Thou art my son this day have I begotten thee Ask of me and I will give thee the Heathen for thine inheritance and the ends of the earth for thy possession The Name of Christ therefore among the Hebrews hath not onely honoured those that were adorned with the High-priesthood being anointed with figurative and mystical oyl prepared on purpose but Kings also whom Prophets by the Divine appointment anointing made figurative Christs because they bore in themselves a resemblance of the regal and Princely power of the onely and true Christ The Word of God who governeth all things And moreover we have learned that certain of the Prophets also by being anointed have typically become Christs So that all these have a relation unto the true Christ the Divine and Heavenly Word the onely High-Priest of the whole World therefore onely King of all the Creation and the onely chief Prophet of the Father among all the Prophets The proof hereof is demonstrable For none of them that of old were typically anointed whether Priests or Kings or Prophets ever obtained so great a measure of Divine power and virtue as the Saviour and our Lord Jesus the onely and true Christ hath shewed Indeed none of them how famous soever they were among their own followers throughout many Ages by reason of their dignity and honour have caused by their being typically called Christs that such as were conform to them should be named Christians Neither hath the Honour of Adoration been exhibited by their subjects unto any of them neither after the death of any of them have the minds of any been so much affected towards him as to be ready to die for the maintenance of his Honour neither hath there been any so great stir and commotion among all the Nations throughout the whole World for any of them For the power of the figure and shadow was not of such efficacy in them as the presence of the truth exhibited by our Saviour Who though he received not from any the Ensigns and Badges of the High-priesthood nor indeed lineally descended according unto the flesh from the Priestly Race nor was advanced by a Guard of Armed men unto his Kingdom nor was made a Prophet after the manner of the antient Prophets nor obtained any preeminence or prerogative among the Jews yet for all this he was adorned by the Father with all these dignities though not in Types and Symbols yet in very truth And although he obtained all these Titles in another manner then those men did whereof mention hath been made yet hath he been more truly stiled Christ than they all And he as being the onely and true Christ of God hath by that truly venerable and Sacred Name of his filled the whole World with Christians Nor doth he deliver henceforth types and shadows unto his followers but naked virtues and an heavenly life accompanied with the undoubted Doctrine of verity And the oyntment He received was not corporal compounded of spices but Divine by the Holy Ghost and by participation of the unbegotten Deity of the Father The which thing again Esay declareth when as in the person of Christ he breaketh out into these words The Spirit of the Lord is upon me wherefore he hath anointed me to Preach glad tidings unto the poor he hath sent me to cure the contrite in heart to Preach deliverance unto the captives and recovering of sight to the blind And not onely Esay but David also directing his words to his Person saith Thy Throne O God lasteth for ever and ever the Sceptre of thy Kingdom is a right Sceptre Thou hast loved righteousness and hated iniquity Wherefore God even thy God hath anointed thee with the oyl of gladness above thy fellows In which Text the Word of God in the first verse termeth Christ God the second honoureth him with a Royal Sceptre thence descending by degrees after the mention of his Divine and Royal Power in the third place he sheweth him to have been Christ anointed not with oyl of corporeal substance but of Divine that is of Gladness whereby he signifieth his Prerogative and surpassing Excellency above them which with corporeal and typical oyl had of old been anointed And in another place the same David speaketh of him thus saying The Lord said unto my Lord Sit thou on my right hand untill I make thine enemies thy footstool And Out of my Womb before the Day-star have I begotten thee The Lord sware and will not repent Thou art a Priest
living and remote from matter Of which number was Symeones the first Inventer of the Station in a pillar whom we have mentioned in the First Book of our History amongst whom also were Baradatus and Jacobus the Syrians CHAP. X. Concerning those things which the Bishops and Symeones the Stylite wrote in answer to the Emperour Leo's Circular Letters IN the first place therefore Leo Bishop of the Elder Rome wrote in defence of the Chalcedon Synod and disallowed of Timotheus's Ordination as having been illegally performed Which Letter of Leo's the Emperour Leo sent to Timotheus Prelate of the Alexandrian Church by Diomedes the Silentiarius who was imployed in carrying the Imperiall Mandates To whom Timotheus returned answer wherein he blamed the Chalcedon Synod and found fault with Leo's Letter The Copies of these Epistles are extant in that Collection of Letters termed the Encyclicae But I have designedly omitted the inserting them because I would not have this present Work swell to a Greatness of bulk The Bishops of other Cities likewise stedfastly adhered to the Sanctions of the Synod at Chalcedon and unanimously condemned Timotheus's Ordination Excepting only Amphilochius Bishop of Side who wrote a Letter to the Emperour wherein he cryed out indeed against Timotheus's Ordination but admitted not of the Synod at Chalcedon Zacharias the Rhetorician has written concerning these very affairs and has inserted this very Letter of Amphilochius's into his History Moreover Symeones of Holy Memory wrote two Letters concerning these matters one to the Emperour Leo another to Basilius Bishop of Antioch Of which two Letters I will insert into this my History that which he wrote to Basilius in regard 't is very short the Contents whereof are these To my most Pious and most Holy Lord the Religious Basilius Arch-Bishop the Sinner and mean Symeones wisheth health in the Lord. It is now My Lord opportune to say Blessed be God who hath not turned away our Prayer nor removed his mercy from us sinners For on receipt of the Letters of Your Dignity I admired the Zeal and Piety of our Emperour most dear to God which he hath shown and now does demonstrate towards the Holy Fathers and their most firm Faith Nor is this Gift from us according as the Holy Apostle saith but from God who through our Prayers hath given Him this propensity and singular earnestness of mind And after some few words Wherefore I my self a mean person and of slender account the untimely birth of the Monks have made known my Sentiment to his Imperial Majesty concerning the Faith of the six hundred and thirty Holy Fathers convened at Chalcedon who do persist in and am grounded upon that Faith which has been revealed by the Holy Spirit For if our Saviour is present amongst two or three who are gathered together in his Name how could it possibly be amongst so many so great and such Holy Fathers that the Holy Spirit should not have been with them from the beginning And after the interposition of some words Wherefore be strong and behave your self valiantly in the defence of true plety in such manner as Jesus the Son of Nave the Servant of the Lord behaved himself in defence of the Israelitish people Give I beseech you my Salutes to all the Pious Clergy under Your Sanctity and to the blessed and most faithfull Laïty CHAP. XI Concerning the Banishment of Timotheus Aelurus and the Ordination of Timotheus Salophaciolus and concerning Gennadius and Acacius Bishops of Constantinople AFter these things Timotheus is condemned to be banished he also as well as Dioscorus being ordered to dwell at Gangra The Alexandrians therefore elect another Timotheus to succeed Proterius in that Bishoprick this Timotheus some persons termed Basilicus others called him Salophaciolus Anatolius dying in this interim Gennadius succeeds in the Chair of the Imperial City Constantinople And after him Acacius who had presided over The Orphans Hospital at the Imperial City CHAP. XII Concerning the Earthquake which hapned at Antioch Three hundred fourty and seven years after that which had hapned in the times of Trajane FUrther on the second year of Leo's Empire there hapned a great and vehement motion and shaking of the earth at Antioch some Facts perpetrated with the utmost rage and fury imaginable and which far exceeded the most superlative Ferity of Beasts having before-hand been committed by the populacy of that City which facts were the prelude as 't were to such mischiefs as these Now this most calamitous accident hapned on the five hundredth and sixth year of Antioch's being entitled to all the priviledges and immunities of a free City about the fourth hour of the night that preceded the fourteenth day of the month Gorpiaeus which month the Romans term September the Lords day approaching on the eleventh partition of the Cycle this is related to have been the sixth Earthquake which shaked Anioch three hundred fourty and seven years having passed from the time that that Earthquake had hapned which came to pass in Trajan's Empire For that Earthquake in Trajan's time hapned on the hundredth fifty ninth year of Antioch's being entitled to the priviledges and Immunities of a free City But this Earthquake in the times of Leo hapned on the five hundredth and sixth year as 't is declared by the most accurate and diligent Writers Further this Earthquake ruined almost all the houses of the New City the Inhabitants whereof were very numerous nor was there any part of it empty or wholly neglected but 't was extraordinary beautified and adorned by the preceding Emperours magnificence who strove to out-doe one another in that thing Likewise the first and second fabrick of the Pallace fell down but the other buildings continued standing together with the adjoyning Bath which having been useless before at such time as this calamitous accident hapned was of necessity made use of for the bathing of the Citizens the other Baths having been ruined Moreover the Porticus's before the Pallace fell down and the Tetrapylum which stood behind them Besides the Towers of the Hippodrome which were near the Gates and some of the Porticus's which led to these Towers fell In the old City the Porticus's and houses were wholly untouch't by the Ruine but some small part of Trajan's Severus's and Adrianus's Baths was shaken and overturned This Earthquake also ruined some parts of the Geitonia of that Region termed the Ostracine together with the Porticus's as likewise that termed the Nymphaeum Every of which particulars Johannes the Rhetorician has related with a singular accuracy This Writer therefore affirms that a thousand Talents of Gold were by the Emperour remitted to the City out of the Tributary Function and that to the Citizens were abated the yearly Tolls paid to the publick Treasury for those houses which had been destroyed by that calamity and moreover
Military affairs and for those other dignities which he had born he at that time made his residence about the Danube and hindred the Abari from passing that River The Abari are a Scythick Nation who live in Waggons and inhabit the Regions scituate beyond Caucasus Which people in regard they had been sorely afflicted by the Turks their Neighbours left their habitation and with their whole Families fled from them and came to the Bosphorus Then leaving the Shore of that termed the Euxine Sea where many barbarous Nations who had left their own dwellings inhabited moreover Cities Castra and some Stations had been built there by the Romans when either Veterane Souldiers or Colonies had been sent thither by the Emperours they continued on their journey engaging all the Barbarians they met with till such time as they were arrived at the Banks of the Danube and had sent Embassadours to Justinian From thence therefore Justinus was sent for on pretence as if he were to enjoy the advantage of that Compact which had been made betwixt him and the Emperour Justinus For in regard both of them were equall as to their Secular Grandeur and Power and whereas the Empire hung as it were betwixt them after many debates they had come to this agreement that he who was arrived at the Empire should give the other the Second place that so by being Second in the Empire he might be First in respect of all other persons CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus THe Emperour Justinus therefore received Justinus with great appearances of kindness and friendship but soon after he framed various causes and pretences and by degrees deprived him of his Satellites his Domesticks and the Protectors of his Body and forbids him Access to himself for he sate at home At length by Justinus's order he is removed to the Great City Alexandria where he is most inhumanely murdered in the dead of the night whilst he lay in his bed this being the reward he received for his kindness to the Republick and for those eminent Services he had performed in the Wars Nor would the Emperour Justinus and his wise Sophia abate of their rage or could they satiate their burning sury conceived against Justinus till such time as they had seen his head after 't was cut off and had trampled it under their feet CHAP. III. Concerning those Miscreants Addaeus and Aetherius MOreover not long after the Emperour delivered up Aetherius and Addaeus persons of the Senatorian Order who had been great Favourites of the Emperour Justinian's to a judiciary process they being charged with an accusation of High-Treason Of these two Aetherius confessed that he designed to kill the Emperour by Poyson and said that he had Addaeus his Accomplice in this attempt and his Assistant in all his other designes But Addaeus with horrid Oaths affirmed that he was wholly ignorant of these Treasons Nevertheless both of them were beheaded Addaeus at such time as his head was cut off affirmed that in this matter he had been falsely accused but that he was deservedly punished by divine Justice which inspects all affairs where-ever transacted for he said that by Magick he had murdered Theodotus the Praefectus Praetorio But I cannot positively affirm whither or no these things were so however they were both most flagitious wretches Addaeus was a Notorious Sodomite And Aetherius omitted no sort of Calumny but preyed upon the Estates as well of the living as of the dead in the name of that Imperial House of which he was Curator or Governour during the Empire of Justinian And such was the conclusion of these matters CHAP. IV. Concerning the Edict of our Faith which Justinus wrote to the Christians in all places MOreover the same Justinus wrote an Edict to the Christians in all places the Contents whereof ran in these express words IN THE NAME OF THE LORD JESUS CHRIST OUR GOD EMPEROUR CAESAR FLAVIUS JUSTINUS FAITHFULL IN CHRIST MILD THE GREATEST BENEFICENT ALEMANICUS GOTTHICUS GERMANICUS ANTICUS FRANCICUS ERULICUS GEPAEDICUS PIOUS HAPPY GLORIOUS VICTOR TRIUMPHATOR ALWAYS ADORABLE AUGUSTUS My peace I give unto you says the Lord Christ our true God My peace I leave with you declares the same Christ to all men The purport of which expressions is nothing else but that those who believe in him should unite in one and the same Church being of the same mind in relation to the true Faith of the Christians and having an aversion for them who affirm or think the contrary For the Primary safety which has been appointed to all men is the Confession of the true Faith Wherefore We also following the Evangelick Admonitions and the Holy Symboll or Creed of the Holy Fathers do exhort all men to betake themselves to one and the same Church and Opinion believing in the Father in the Son and in the Holy Spirit in the Consubstantiall Trinity in the One Deity or Nature and Essence both in word and deed and asserting One Might and Power and Operation in the three Hypostasis's or Persons into which we have been baptized in which we have believed and to which we have been conjoyned For we adore the Unity in the Trinity and the Trinity in the Unity which hath an admirable both Division and Unition an Unity in respect of the Essence or Deity but a Trinity in respect of the proprieties or Hypostasis's or Persons For that we may so speak it is indivisibly divided and divisibly conjoyned For there is One in Three to wit the Deity and Three are One in whom namely is the Deity or to speak more accurately which are the Deity it self God the Father God the Son God the Holy Ghost when as each Person is considered by himself the mind to wit dividing those things which are inseperable the Three Persons being one God understood together on account of the same Motion and the same Nature For we ought both to confess one God and also to assert Three Hypostasis's or Proprieties But we Confess him the only Begotten Son of God God the Word who was begotten of the Father before Ages and without time not made in the last days to have descended from Heaven on our account and for our Salvation and to have been incarnate by the Holy Ghost and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary and to have been born of her who is our Lord Jesus Christ one of the Holy Trinity Glorified together with the Father and the Holy Spirit For the holy Trinity hath not received an addition of a Fourth Person although one of the holy Trinity God the Word hath been incarnate but he is One and the same our Lord Jesus Christ Consubstantiall to God and the Father according to the Deity and the same Person is of the same substance with us in
the Son but shall assert that God himself spake to himself let him be Anathema If any one shall say that it was not the Son who appeared to Abraham but the unbegotten God or part of him let him be Anathema If any one shall say that it was not the Son who as a man wrestled with Jacob but the unbegotten God or part of him let him be Anathema If any one shall understand these words The Lord rained from the Lord not of the Father and of the Son but shall say that God rained from himself let him be Anathema For the Lord the Son rained from the Lord the Father If any one hearing these words The Lord the Father and The Lord the Son shall term both the Father Lord and the Son also Lord and saying The Lord from the Lord shall assert that there are two Gods let him be Anathema For we place not the Son in the same degree with the Father but understand him to be inferiour to the Father For neither did he come down to Sodom without his Fathers will Nor did he rain from himself but from the Lord that is from the Father who hath the supream authority Nor does he sit at his Fathers right hand of himself but he hears the Father saying Sit thou at my right hand let him be Anathema If any one shall affirm that the Father Son and holy Ghost are one Person let him be Anathema If any terming the holy Ghost the Paraclete shall call him the unbegotten God let him be Anathema If any one does say that the Paraclete is no other Person than the Son as the Son himself hath taught us for he has said The Father whom I will ask shall send you another Comforter let him be Anathema If any one shall say that the Spirit is part of the Father and of the Son let him be Anathema If any one shall affirm that the Father and the Son and the Holy Ghost are three Gods let him be Anathema If any one shall say that the Son of God was made like one of the Creatures by the will of God let him be Anathema If any one shall affirm that the Son was begotten against the will of the Father let him be Anathema For the Father was not forced by a physical necessity nor did he beget the Son as if he were unwilling but as soon as he was willing he has declared that he begat him of himself without time and without passion let him be Anathema If any one shall say that the Son is unborn and without a beginning affirming as it were that there are two Principles without a beginning and unborn and so making two Gods let him be Anathema For the Son is the Head and Beginning of all things But the Head of Christ is God For thus we piously refer all things by the Son to One who is without a beginning the beginning of all things Furthermore we making an accurate explanation of their sentiments who profest the Christian Religion do assert that if any one shall not affirm Christ Jesus to have been the Son of God before ages and to have ministred to the Father at the framing of all things but shall say that he was called the Son and Christ from such time only as he was born of Mary and that he then received the beginning of his Deity let him be Anathema like Paul of Samosata Another Draught of the Creed published at Sirmium in the Latine tongue and rendred into Greek In regard there seemeth to have been some difference concerning the Faith all things were diligently inquired into and discussed at Sirmium in the presence of Valens Ursacius Germinius and the rest It is manifest that there is one God the Father Almighty according as it is declared over the whole world and his one only begotten Son Jesus Christ our Lord and God and Saviour begotten of his Father before ages But it must not be asserted that there are two Gods because the Lord himself hath said I go unto my Father and your Father and to my God and your God Therefore he is God even of all as the Apostle also hath taught Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also Seeing it is one God who shall justifie the Circumcision by Faith Moreover all other things agree nor have they any ambiguity But whereas very many are disturbed about that term which in Latine is called Substantia and in Greek Ousia that is that it may be more accurately understood the word Homoöusion or Homoiöusion these termes ought in no wise to be mentioned nor discoursed of publickly in the Church for this reason and upon this account because there is nothing Recorded concerning them in the Divine Scriptures and in regard these things are above the reach of humane knowledge and mind of man nor can any one declare the Son's Generation according as it is written And who shall declare his Generation For 't is manifest that only the Father knows how he begat the Son and again that the Son only knows how he was begotten of the Father It cannot be doubtful to any man that the Father is greater in honour dignity and divinity and that he is greater in that very name of a Father the Son himself attesting The Father who sent me is greater than I. No man is ignorant that this is Catholick Doctrine that there are two Persons of the Father and of the Son and that the Father is the greater but that the Son is made subject together with all other things which the Father hath subjected to himself That the Father hath no beginning and is invisible immortal and impassible but that the Son was born of the Father God of God Light of Light And that no man knows his Generation as was said before but only the Father That the Son himself our Lord and God took flesh or a body that is was made man according as the Angel Evangelized And according as all the Scriptures do teach and especially the Apostle himself the Teacher of the Gentiles Christ received humanity of the Virgin Mary by which he suffered This is the Principal Head of the whole Faith and its confirmation that the Trinity must be always preserved according as we read in the Gospel Go ye and disciple all nations baptizing them in the name of the Father and of the Son and of the holy Ghost The number of the Trinity is entire and perfect But the Paraclete the holy Ghost was sent by the Son and he came according to promise that he might Sanctifie and Teach the Apostles and all Believers They attempted to perswade Photinus to give his consent to and subscribe these things even after his deposition promising that they would restore him his Bishoprick in case by altering his mind he would Anathematize
enemies of Truth attempt to reject and abrogate the Preaching thereof by their own Heresies and have coyned vain and new Terms some daring to corrupt the Mystery of our Lords Dispensation which was made upon our account and denying the Term Theotocos which is attributed to the Virgin and others introducing a confusion and mixture foolishly imagining the nature of the flesh and of the Deity to be one and monstrously feigning the Divine Nature of the only begotten to be by confusion passible therefore this present Holy Great and Oecumenicall Synod being desirous to preclude all their ways of fraud invented against the Truth and to vindicate that Doctrine which from the beginning has continued unshaken hath determined that in the first place the Faith of the three hundred and eighteen Holy Fathers ought to remain and be preserved unattempted and inviolate and upon their account who impugne the Holy Spirit this Synod confirms that Doctrine concerning the substance of the Holy Spirit which was afterwards delivered by the hundred and fifty Fathers convened in the Imperiall City Constantinople which Doctrine they promulged to all persons not as if they added any thing which had been wanting before but that they might declare their own Sentiment concerning the Holy Spirit against those who attempted to abrogate and abolish his dominion and power but upon their account who dare corrupt the mysterie of the Oeconomy and do rave so impudently as to assert him who was born of the Holy Virgin Mary to be a meer man this Synod has admitted and approved of the Synodicall Letters of the Blessed Cyrillus who was Pastour of the Church of the Alexandrians which Letters Cyrillus sent to Nestorius and to the Eastern Bishops and they are sufficient both to confute Nestorius's madness and also to explain the salutary Creed in favour to such persons as out of a pious zeal are desirous of attaining a true notion thereof To which Letters in confirmation of such Sentiments as are right and true this Synod has deservedly annext the Epistle of the most Blessed and most Holy Arch-Bishop Leo President of the Great and Elder Rome which he wrote to Arch-Bishop Flavianus of Holy Memory in order to the subversion of Eutyches's madness which Letter agrees with the Confession of Great Peter and is a certain common pillar against those who embrace ill Sentiments For it makes a resistance against them who attempt to divide the Mystery of the Oeconomy into two Sons and it likewise expells those from the convention of sacred persons who audaciously assert the Deity of the Only Begotten to be passible it confutes them also who maintain a Mixture or Confusion in the two Natures of Christ and it expells those who foolishly assert that the form of a servant which Christ took from us men is of a Celestial or of some other substance Lastly it Anathematizes such persons as fabulously prate of two Natures of our Lord before the Union but after the union feign them to have been one Following therefore the steps of the Holy Fathers We confess our Lord Jesus Christ to be one and the same Son and with one consent We do all teach and declare that the same person is perfect in the Deity and that the same person is perfect in the Humanity truly God and truly man that the same person subsists of a rational soul and body that he is Consubstantial to the Father as touching his Deity and that he is of the same substance with us according to his Humanity in all things like unto us sin only excepted that according to his Deity he was begotten of the Father before Ages but that in the last days the same person on our account and for our salvation according to his Humanity was born of Mary the Virgin and Theotocos that one and the same Jesus Christ the Son the Lord the Only Begotten is inconfusedly immutably indivisibly and inseparably manifested in two Natures that the difference of the Natures is in no wise extinguished by the Union but rather that the propriety of each Nature is preserved and meets in one person and in one Hypostasis not as if he were parted and divided into two persons but he is one and the same Only Begotten Son God the Word the Lord Jesus Christ according as the Prophets of old and Christ himself hath taught us concerning himself and according as the Creed of the Fathers hath delivered it to us These things therefore having with all imaginable accuracy and concinnity been constituted by us the Holy and Oecumenical Synod has determined that it shall not be lawfull for any person to produce or write or compose or think or teach others another Faith But whoever shall dare either to compose or to produce or to teach any other Faith or to deliver another Creed to those who have a mind to turn from Gentilism or Judaism or from any other Heresie whatever to the knowledge of the Truth those persons if they be Bishops shall be divested of the Episcopall Dignity if Clergymen they shall be degraded But if they be Monks or Laïcks they shall be Anathematized When therefore this determination had been read the Emperour Marcianus also came to Chalcedon and was present at the Synod and having made a speech to the Bishops he returned Juvenalis also and Maximus on certain conditions determined those differences which were between them about some Provinces and Theodoret and Ibas were restored and some other matters were agitated which as I have said the Reader will find recorded at the end of this Book Lastly it was decreed that the Chair of New Rome in regard it was the next See to the Elder Rome should have precedency before all other Sees CHAP. V. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem AFter these things Dioscorus was banished to Gangra a City in Paphlagonia and by the common Vote of the Synod Proterius obtaines the Bishoprick of Alexandria After he had taken possession of his own See a great and most insufferable Tumult arose the populace fluctuating and being divided into different opinions For some demanded Dioscorus as it usually happens in such cases Others adhered pertinaciously to Proterius So that thence arose many and those deplorable calamities 'T is certain Priscus the Rhetorician does relate in his History that at that time he came out of the Province of Thebaïs to Alexandria and saw the people making an Attack against the Magistrates And that when the Souldiers would have put a stop to the Tumult the people threw stones at them and made them run that after this the Souldiers took refuge in that which heretofore had been Serapis's Temple where the people besieged them and burnt them alive That the Emperour having notice hereof sent two thousand new raised Souldiers thither who having the
of Divine Concord and Unity He Himself sits above like the Charioteer and puts them on and drives over the whole world wherever the Sun makes his Visits and is personally present in all places and inspects all affairs Lastly being adorned with a representation of the Celestial Empire having His eyes fixt upon Heaven He directs and manages the affairs of Mortals in a conformity to that Original Draught and is encouraged and strengthened by a resemblance of the Monarchy of God For this the sole King over all hath bestowed on the Nature of Men only of all those Creatures which are on Earth that it should express a likeness of his Divine Monarchy For He is the Law of Imperial power whereby 't is Decreed that all should be subject to the Empire of One. Moreover Monarchy does far excell all other Constitutions and Forms of Government whatever For Polyarchy which is opposed to it being a sort of Regiment wherein many Govern with an equality of power and honour ought rather to be termed Anarchy and Confusion On which account there is one God not two nor three nor yet many For to assert a multitude of Gods is plainly to affirm that there is no God at all One King and his Word and Imperial Law One which Law is not declared by words and syllables nor is it written in Paper or cut upon pillars that it should be consumed by length of Time but it is the living and self-subsisting God the Word who disposes and orders his Fathers Kingdom to all those who are under Him and after Him Him the Celestial Hosts do surround and Myriads of Angels which are the Ministers of God and innumerable Troops of the Milice plac't above the World and of invisible Spirits who residing within the Inclosures of Heaven use their utmost diligence about the Order and Administration of the whole World Over all whom the Royal Logos is the Captain and Prince as 't were some Praefect of the supream Emperour The Sacred Oracles of Divines term Him The Master of the Milice and The Great High-Priest and The Prophet of the Father and The Angel of the Great Council and The Brightness of His Father's Light and The Only-Begotten Son and give Him innumerable other such Titles as these Whom when the Father had Constituted The Living Word and The Law and The Wisdom and The Complement of all Good He made a Present of This Greatest Blessing to all those who are Subject to His Empire But He pierces thorow all things and goes every where and in a plentifull manner displays His Father's Favours to all persons and has stretcht forth the Resemblance of the Imperial Power even as far as those rational Creatures which live on earth having adorned the mind of man which is framed according to His Own Likeness with Divine Faculties Hence 't is that in the mind of man there is a participation of the other Virtues also derived from a Divine Emanation For He only is wise who is also the Sole God He only is essentially Good He only is strong and powerfull And He is the Parent of Justice the Father of Reason and Wisedom the Fountain of Light and Life the Dispenser of Truth and Virtue and lastly the Authour of Empire it self and of all Dominion and Power BUT Whence has man the knowledge of these matters Who hath declared these things in the hearing of Mortals Whence has a Carnal tongue the Liberty of uttering those matters which are forreign both to flesh and body Who ever saw the invisible King and discovered these Excellencies in Him 'T is true the Elements which are joyned in an Affinity with Bodies and the things made up of those Elements are perceived by the senses of the Body But no person hath boasted that with the eyes of the Body He hath ever had a sight of that invisible Kingdom by which all things are Governed nor has mortal Nature ever beheld the Beauty of Wisedom Who hath seen the Face of Justice with eyes of flesh Whence was the Notion of Legal Government and Royal Dominion suggested to men From whence could Imperial Power be known to man who is made up of flesh and bloud Who hath declared to those on earth the invisible Form which can't be express't by any figure and the incorporeal Essence which wants all external Lineaments Questionless there was one Interpreter of these things the Word of God who pierceth thorow all things Who is the Father and Maker of that rational and intellectual substance which appears to be in men who being the Only Person that is united to the Divinity of the Father watereth his own Sons with his Fathers Effluxes Hence have all men Greeks and likewise Barbarians those natural and self-learnt Reasonings hence those Notions of Reason and Wisedom hence the Seeds of prudence and justice hence the Inventions of Arts hence the knowledge of Virtue and the gratefull name of Wisedom and the Venerable Love of Philosophick Learning Hence the knowledge of all that is Good and Commendable hence the Representation of God Himself formed in the mind and a Course of Life fitly answering the divine worship Hence is man furnished with a Royal Power and with an invincible Empire over all things that are in the Earth But after The Logos who is the Parent of Rational Creatures had imprest upon the mind of Man a Character agreeable to the Image and likeness of God and had made Man a Royal Creature having conferred this on him only of all those Creatures which are on Earth namely that he should have a knowledge both of Governing and of being Governed and also that even from this Life he should begin to meditate upon and to fore-learn that promised Hope of the Celestial Kingdom for the sake of which Kingdom He Himself came and as a Father of His children disdained not personally to enter into a Converse with Mortals He Himself cultivating His own Seeds and renewing His heavenly Supplies and Favours declared to all men that they should partake of the Celestial Kingdom And he invited all persons and exhorted them that they should be ready for their journey upwards and should furnish themselves with a Garment befitting their calling And by an unspeakable power he filled the whole world which is enlightened by the Sun's Rayes with his Preaching by a likeness of the earthly Kingdom expressing the Kingdom of Heaven To which he incites and encourages the whole Body of mankind to hasten having shewed all men this Confidence and good Hope OF Which hope Our Emperour most dear to God is even in this life made a partaker in regard he is adorned by God with innate Virtues and has received into his mind the Celestial Effluxes derived from that Fountain For he is rational from that Universal Reason wise from a communication of that Divine Wisdom good from a participation of
possession of the Churches should be delivered to such persons only as would acknowledge and profess one and the same Deity of the Father Son and Holy Spirit in a subsistency of three persons equal in honour and power In order to a more clear manifestation of those persons that owned this acknowledgment and profession such of them as were in Constantinople and Thracia were by this Imperial Law obliged to hold communion with Nectarius Prelate of the Constantinopolitan See those in the Pontick Dioecesis with Helladius Gregorius and Otreïus c. For these Prelates says Sozomen the Emperour himself approved of after he had seen and spoken with them and also they had an eminent repute for their pious Government of their Churches And the Emperour orders further in his Edict that whosoever dissented from a communion of faith with these Prelates in their several districts he should be expelled out of the Church as a manifest Heretick You see then that the power given to these Prelates here was not properly Patriarchichal but only this that their faith was to be the standard as it were to measure that of others by and a communion with them the Test for admitting persons to or expelling them from Ecclesiastick preferments But though we affirm that the Prelates here mentioned by Socrates were not constituted Patriarchs properly so called yet we see no reason of making an inference from hence as Valesius in his note here does that Patriarchs were not constituted by the Constantinopolitan Fathers For this is plainly repugnant to our Socrates's fore-mentioned words in this chap. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they constituted Patriarchs having made a distribution or division of the Provinces On which distribution of the Provinces the entire constitution of Patriarchs has its sole dependence For from it arose Dioecesis's over which Patriarchs were set See the Learned D r Beveredge's notes on the 6 th Canon of the Nicene Council pag. 52 and on the second Canon of the Constant. Synod pag. 94. * See Socrates book 2. chap. 26. book 2. chap. 16. note a. a This Funeral Oration in praise of Melitius Bishop of Antioch is now extant amongst the Works of Gregorius Nyssenus Vales. a Athanarichus King of the Goths entred Constantinople in the Consulate of Eucherius and Evagrius on the eleventh of January and died on the twenty fifth of the same month as 't is recorded in Idatius's Fasti and in Marcellinus's Chronicon On the year following which was the year of Christ 382 when Antonius and Syagrius were Consuls the whole Gothick Nation surrendred it self to Theodosius on the 3 d of Octob. as says the same Idatius Vales. * In the Greek he is called Merogaudus here and hereafter †His name in the Greek is Satornilus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders these word thus the forms of the Creed delivered by the Ancients Epiphanius Scholasticus thus the traditions of the Ancients I like neither Version For Socrates means the Books of the Ancient Doctors of the Church and more especially the interpretations of Sacred Scripture put forth by them 'T is certain what he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositions here he does a little after call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books of the Ancients Wherefore I have here chosen to render it Expositions as Musculus does For what Socrates here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little lower he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Exposition of the Ancients Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourished Which emendation is confirmed by Epiphanius Scholasticus for thus he renders it De Antiquis Ecclesiae Doctoribus qui ante divisionem floruissent concerning the Ancient Doctors of the Church who flourished before the division Vales. * Insist or rely upon †Or Dispersion d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make known their Draught of the Creed I had rather read as Nicephorus does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set forth and deliver in to him in writing a Draught c Vales. c This Draught of the Creed which Eunomius then presented to the Emperour Theodosius I have by me in Manuscript for which I am oblieged to the most famous and Learned Emericus Bigotius In the Bavarian Manuscript and in Livineius's Copy this Draught of the Creed was placed at the latter end of Gregorius Nyssenus's Books against Eunomius as Gretser attests But in the Florentine Copy from which Bigotius transcribed this Creed it was placed before those Books Nor will it be unusefull to insert it here For though it contains Eunomius's whole impiety yet some things occur in it in no wise despicable EUNOMIUS's Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas God and our Saviour Jesus Christ according to a most just sentence has said that he will confess before God and the Father those which should confess Him before men and that he will deny such as should deny Him and whereas the Apostolick Doctrine does exhort us to be always ready to give an account to every one that asketh it Whereas lastly the Imperial commands do require this Confession with all readiness We confess what our Sentiments are and that We Believe in one only true God according to his own Doctrine not honouring Him with a false voice For He cannot lye But is by nature and Glory truly one God without beginning always and eternally alone Not parted or divided into many as to his Substance according to which he is one nor existing sometimes one at others another no◠receding from what he is nor formed from one Substance into three Persons For he is altogether and wholly one continuing always alone in one and the same manner Having no companion of his Divinity no partaker of his Glory no Consort of his power no Assessour of his Kingdom For he is one and the only Omnipotent God God of Gods King of Kings and Lord of Lords The Highest over all the earth the Highest in the heavens the Highest in the Highest the Heavenly things true in being what he is and always continuing so True in his Works true in his Words The beginning of all Subjection Power Empire Above Conversion and free from change as being incorrupt Not dividing his own Substance in begetting nor being the same begetting and begotten or existing the same Father and Son For he is incorrupt In working in no wise wanting matter or members or natural instruments For he stands in need of nothing WE BELIEVE also in the Son of God the only Begotten God the First begotten of every Creature Christ the true God not unbegotten not before he was named the Son without Generation begotten before every Creature Not uncreated The Beginning of the Waies of God in order to his Works and being the Word in the beginning not without a beginning The living Wisdom the operating Truth the subsisting Power the begotten Life as being the Son of God
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
Nicene Synod in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And truly he was unhappy in that For to the end he might clear himself he in future accused the Arians because when they would maintain that the Son of God existed not before He was begotten by this means they might deny Him to have existed before His incarnation And this is the Testimony which Athanasius gives Eusebius who bore Eusebius a private grudge But S t Jerome who had no reasons of hatred against Eusebius yea who had profited so much from his writings who had rendred his Chronical Canon and his Book De Locis Hebraïcis into Latine yet brands Eusebius with this reproach which even his most malicious Enemies never sastned on him The reason of which thing I am not able to find out unless it be that Saint Jerome having conceived an hatred against Origen beyond measure persecuted all the defenders of his Opinions and especially Our Eusebius It must indeed be confest that Our Eusebius although he can't deservedly be termed a Ring-leader of the Arians yet after the Nicene Synod was perpetually conversant with the Chiefs of the Arians and together with them opposed the Catholick Bishops Eustathius namely and Athanasius the principal Maintainers of HOMOOUSIOS That also seems worthy of reprehension in Eusebius that although he always asserted the Eternity of the Son of God against the Arians yet never heartily approved of the word HOMOOUSIOS 'T is certain he has never made use of that term either in his Books against Marcellus or in his Orations concerning the faith against Sabellius Yea in his Second Book against Sabellius he does plainly intimate that that word in regard it occurs not in the Scriptures is displeasing to him For thus he says Sicut ergo de his quae possunt quaeri inertium est non quaerere c. As therefore concerning those matters which may be search'd into 't is sluggishness not to enquire so in reference to them which there is no necessity of searching into 't is boldness to enquire What things then ought to be search'd into Those which we find recorded in the Scriptures But what we don't find in the Scriptures let us not search after For were it behoveable that they should be known to us doubtless the Holy Spirit would have plac'd them in the Scriptures And a little after he has these words Let us not in such a manner expose our selves to danger but let us speak safely But if any thing be written let it not be blotted out And in the end of his Oration he expresses himself in this manner Speak what is written and the controversie will be ended In which words Eusebius no doubt touches upon the term HOMOOUSIOS But now if you please let us hear the Testimonies of the Ancients concerning Eusebius Wherein this is chiefly to be remark'd although the Judgments of men concerning our Eusebius have been various in reference to the purity of the Ecclesiastick Opinions yet all do unanimously give him the commendation of most profound Learning One onely person Joseph Scaliger has lived in our Fathers memory who hurried on with a rash boldness and lust of reproaching has endeavoured to deprive Eusebius of this Glory of his Learning which even his Adversaries never envied him His words if any one be desirous of knowing them we have plac'd amongst the Testimonies of the Ancients not that we have any great value for his judgment in this particular especially but with this design rather that his unreasonable detraction might be exposed to publick view Who having resolved to write Comments on Eusebius's Chronical Canon in the very entrance of that work reproves Saint Jerome because he hath termed Eusebius a most Learned man And at first I had indeed determined to have reasoned at large against Scaliger and to have confuted his Opinion by a more copious answer But in regard that matter requires a greater Leisure and would peradventure be tedious to the Readers it will be more opportunely deferred to another time Errata in the Text. p. denotes the Page c. the Column l. the Line r. read P. 3. c. 2. l. 51. read and changed this cursed earth for those heavenly delights and pleasures of old p. 18. c. 1. l. 47. r. Alabarches p. 19. c. 2. l. 8. from the Bottome r. besought p. 21. c. 2. l. 8. r. second p. 34. c. 2. l. 51. r. nicer p. 47. c. 1. l. 8. r. Symbol or Signall p. 58. c. 1. l. 26. r. assigne me a day and. p. 60. c. 2. l. 66. r. monuments of his ingeneity p. 63. c. 2. l. 56. r. Syriac Gospel p. 72. c. 2. l. 26. r. Tablet p. 97. c. 1. l. 54. r. Docetae ibid. c. 2. l. 26. r. concerning fasting p. 113. c. 2. l. 15. and 16. r. Bishop in a Catholick Church p. 120. c. 1. l. 14. r. For with sufficient reason we abominate ibid. l. 17. r. introduced p. 140. c. 1. l. 3 4 and 5. r. congregations and the multitudes of Assemblies throwout every City and those famous concourses of the people p. 172. c. 1. l. 23. r. devotion p. 175. c. 2 l. 19. r. devotion p. 178. c. 2. l. 60. r. devotion p. 183. c. 2. l. 3 4 and 5. r. to place here an entire and compleat Panegyrick p. 189. c. 1. l. 32. r. sides of the whole Church p. 212. c. 2. l. 34. r. For how ibid. l. 44 and 45. r. my heart hath sent forth a good word p. 215. c. 1. l. 67. r. and by the greatest part were with you p. 230. c. 1. l. 29. r. But the Emperour's mother p. 237. c. 1. l. 46. r. God be our Judge p. 238. c. 1. l. 35. r. which is a Suburb of the. p. 242. c. 2. l. 24. r. Church of Constantinople p. 248. c. 1. l. 32. r. consulate of Marcellinus p. 251. c. 1. l. 11. r. deferred the constituting p. 267. c. 1. l. 9. r. For he shall sit p. 360. c. 2. l. 36. r. Gabala p. 367. c. 1. l. 59. r. Comana p. 382. c. 1. l. 29 and 30. r. by Helion the Patricius he himself In the Life of Evagrius p. 3. l. 2. r. the dignity of a Quaestoriâ—â— p. 405. c. 2. l. 15. r. we glorified God the Saviour p. 423. c. 1. l. 42. r. the Bishops Paschasinus and. p. 597. c. 1. l. 26. r. Snare of souls lying conceal'd in ibid. c. 2. l. 9. r. great Emperour also p. 677. c. 2. l. 27. r. worse p. 688. c. 1. l. 8. r. Harmonious Universe After page 154 the next is by mistake mark'd 157 but that will give the Reader no disturbance because from the number last nam'd the pages are continued in order to the end of the work and the Index's are figured accordingly The lines are counted from the top of the page except where 't is otherwise exprest in these Errata Errata in the Notes Page 4. Column 1. Line 80. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p.
mountains were firmly set and before all hills begat he me When he spread and prepared the Heavens I was present with him and when he bound in due order the depths under Heaven I was by composing all things I was she in whom he daily delighted rejoycing continually before his face when he rejoyced at the perfect finishing of the World That therefore the Word of God subsisted before all things and that to some he appeared though not to all men let thus much suffice at this time to have been by us briefly delivered Now for what cause he was not Preached of old unto all men and unto all Nations as now he is thus it shall evidently appear That antient generation of men was not able to receive the most wise and most excellent doctrine of Christ. For immediately in the very beginning after that primitive happy state of life the first man being careless of the commandment of God fell into this mortal and frail life and changed this cursed earth for those heavenly delights and pleasures of old And his posterity when they had replenished this world appeared fâ—r worse one or two excepted they gave admission to certain savage and bruitish manners and led a life not worthy to be called life And moreover they busied not their minds to erect either City or Common-wealth nor to profit in Arts or Sciences They had not amongst them so much as the name either of Laws or Statutes or moreover of Virtue or Philosophy But wandring in deserts they lived like wild and fierce Savages They corrupted their natural understanding and the seeds of Reason and gentleness sown in mans mind with their excessive willfull malice yielding up themselves wholly to all abominable wickednesses sometimes they defiled one anothers bodies sometimes they shed one anothers bloud and sometimes they spared not to devour one anothers flesh yea they audaciously undertook to wage war with God and attempted those Gigantiâ—k-combats so much talk't of determining in their minds to pile up the earth in manner of a Bulwark and so to Scale Heaven and such was their outragious madness they prepared to give Battel to God himself who is over all Wherefore they behaving themselves on this manner God the Overseer of all things came upon them with Floods and fiery destructions as if they had been a wild Thicket overspreading the whole earth also he cut them off with continual Famines and Pestilences with Wars and Thunderbolts from Heaven Repressing with most sharp Punishments that grievous and most pernicious malady as it were of their souls Moreover when this fullness of wickedness was now come to its height and had in a manner spread it self over all shadowing and darkning the minds almost of all men as it were a certain grievous and dead fit of drunkenness then that First begotten and Preexistent Wisedom of God and the same Word that was in the beginning with God out of his superabundant loving kindness unto Man appeared sometimes by Vision of Angels unto the inhabiters on earth sometimes by himself as the saving power of God unto some one or two of the Antients that were beloved of God in no other form or figure than that of Man for otherwise it could not have been After that by them the seeds of Gods Worship were now sown and scattered amidst the multitude of men and that whole Nation which originally descended from the Hebrews had now addicted themselves to the worship of God He by the Prophet Moses delivered unto them as unto a multitude yet corrupted and tainted with old Customs Figures and Signes of a kind of Mystical Sabbath and Circumcision and introductions unto other intelligible contemplations but not the perfect and plain initiation into the sacred Doctrines But when the Law famous among them was published abroad and diffused like a most sweet Odour amongst all men and thereby many of the Gentiles then had their mindes and manners civilized by Law-makers and Philosophers every where and their rude and bruitish savageness changed into a meek and mild temper and behaviour so that there ensued perfect Peace and friendship and mutual commerce amongst them then at the last to all men and to the Gentiles throughout all the world as it were now prepared and fitted to receive the knowledge of the Father the same Person again the School-master of Virtue his Fathers Minister in all goodness the Divine and Celestial Word of God manifested himself about the beginning of the Roman Empire in Humane shape for bodily substance nothing differing from our Nature and therein wrought and suffered such things as were consonant with the Oracles of the Prophets who foreshewed there should come into the world such a one as should be both Man and God a mighty worker of Miracles an Instructer of the Gentiles in the worship of his Father and withall they foretold his Miraculous Birth his New Doctrine his wonderfull Works moreover the manner also of his Death his Resurrection from the Dead and last of all his Glorious and Divine Return into Heaven The Prophet Daniel therefore by the Divine Spirit beholding his Kingdom that shall be in the latter Age of the World having been moved by the power of that Divine Spirit hath thus more after the manner of Man and to Mans capacity described the Vision of God For I beheld saith he untill the Thrones were placed and the Antient of days sat thereon his garments were as the white snow the hairs of his Head as pure wooll his Throne a flame of fire his wheels burning fire A fiery stream slided before his face Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the Books were opened And afterwards I beheld saith he and beheld one coming in the clouds like the Son of Man and he came unto the Antient of days and he was brought before him and to him was given Principality and Honour and Rule and all People Tribes and Tongues shall serve him His Power is an everlasting Power which shall not pass and his Kingdom shall never be destroyed These things can manifestly be referred to none other than to our Saviour the Word that was in the Beginning with God God the Word termed the Son of Man by reason of his Incarnation in the latter times But because we have in proper and peculiar Commentaries collected the Oracles of the Prophets touching our Saviour Jesus Christ and have elsewhere confirmed by evident demonstrations those things which have been delivered concerning him at this present we will be content with the premisses CHAP. III. That the very Name of Jesus and also that of Christ was from the Beginning both known and honoured among the Divine Prophets NOw that the Name both of Jesus and also of Christ was of old honoured among the Prophets beloved of God it is now an opportune time to declare First of all Moses knowing the
not imprudently who abjured the Faith and that after the manner of the Pythagoreans he injoyned a five years silence to his followers the foresaid Authour having recounted these things and others like them concerning this Basilides hath most diligently detected and brought to light the errour of the forementioned Heresie But Irenaeus writeth also that Carpocrates the father of another Heresie termed the Gnostick Heresie was cotemporary with these These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did but publickly and openly boasting of amorous potions accurately and curiously made by them and of certain spirits that were causes of Dreams and Familiars and of certain other such like delusions as if these were the greatest and onely excellent things And agreeable hereunto they taught that those who would arrive to perfection in their mysteries or rather detestable wickednesses must act all things that were most filthy and unclean being no other ways able to avoid the Rulers of the world as they call them unless they distributed to all of them their dues by most filthy and detestable acts of obscenity The devill therefore who delights in mischief making use of these instruments it came to pass that he both miserably enslaved such as were seduced by them and so led them into destruction and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers as if we used detestable carnal copulation with mothers and sisters and fed upon nefarious meats But these crafts of the devil 's did not long succeed with him the truth asserted and confirmed its self and in process of time shone forth most clearly and apparently For these devices of the adversaries being repelled by their own force forthwith became extinct Heresies of a different sort newly designed and cut out and succeeding one after the other the former forthwith melted and fell away and being dissolved into kinds that were of divers sorts and fashions were some one way some another destroyed But the brightness of the Catholick and onely true Church being always the same and so continuing stedfast and like it self was greatly increased and augmented the gravity the sincerity the ingenious freedom the modesty and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians That reproachfull detraction therefore wherewith our Religion had been overspread was instantly suppressed Wherefore our doctrine continued to be the onely and the prevailing opinion among all men and was confessed to be most eminently flourishing upon account of its gravity its prudent modesty and its divine and wise precepts in so much that no one hitherto hath been so audacious as to charge our faith with any foul slander or any such reproachfull detraction as those our old adversaries were formerly ready and willing to make use of But moreover in these times the truth again produced many that were its defenders who engaged these impious Heresies not onely with unwritten arguments but also with penned demonstrations CHAP. VIII What Ecclesiastical Writers there were in those times AMongst which flourished Hegesippus out of whom we have quoted many words in our foregoing books when we delivered some passages of those things done in the Apostles times from his relation thereof He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series evidently shews the time wherein he flourished writing thus concerning those who at first set up images For whom they made Monuments and Temples as untill now they doe Of which number is Antinous the servant of Caesar Adrianus in honour of whom there is a sacred game instituted called Antinoium which is celebrated now in our days For Adrian also built a City and named it Antinous and instituted Prophets At the same time also Justin a sincere lover of the true Philosophy as yet spent his time about and was studious in the writings of the gentile Philosophers he in like manner declares this very time in his Apologie to Antoninus writing thus We judge it not absurd here to mention Antinous also who lived very lately whom all men through fear have undertaken to worship as a God not withstanding they evidently know who he was and from whence he had his original The same Authour mentioning also the war then waged against the Jews adds thus much For in the late Jewish war Barchochebas who was the Head of the Jewish Rebellion gave command that the Christians onely should be most cruelly tormented unless they would deny Jesus Christ and blaspheme But moreover declaring in the same book his own conversion from the gentile Philosophy to the worship of the true God that it was not done by him rashly and unadvisedly but with judgment and consideration he writes thus I also my self being much addicted to and affected with the Platonick Philosophy hearing the Christians calumniated and seeing them undaunted at death and at what ever else is accounted terrible thought it impossible that such men should live wickedly and be given to voluptuousness For what sensual or intemperate person and one who accounts humane flesh good food could willingly embrace death which would deprive him of his desires and would not rather use his utmost endeavour to live continually in this life and conceal himself from the Magistrates much less would he voluntarily offer himself to be put to death Moreover the same Authour relates that Adrian having received letters from that most eminent Governour Serenius Granianus concerning the Christians setting forth how unjust it was they should be slain uncondemned meerly to gratifie the clamours of the people when no accusation appeared against them wrote an answer to Minucius Fundanus Proconsul of Asia wherein he commanded that no one should be put to death without a judiciary prosecution and an accusation lawfull and allowable And Justin there produceth the copy of the Rescript in Latine the language wherein it was originally written But before it he premiseth these words And although from the letter of the most excellent and renowned Caesar Adrianus your father we might request you would give command that the judiciary proceedings against us be made according as we desire yet we crave this not so much because it was commanded by Adrian but in regard we know and understand our petition to be just And moreover that you may perceive what we say herein to be true we have inserted the copy of Adrian's letter which is thus To these words Justin hath annexed the Latine copy of the Letter which we as well as we could have done into Greek
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
who first followed the Heresie of Marcion called Marcionists say they have very many Martyrs of Christ and yet they doe not in truth acknowledge Christ himself And after some few words he subjoyns hereunto saying Wherefore also as often as those of the Church being called to undergoe Martyrdom for the true Faith have by accident happened into company with some of those of the Phrygian Heresie who are called Martyrs they dissent from them and having avoided all communion with them are perfected by a glorious Martyrdom for they are unwilling to give their assent to the spirit of Montanus and his women and that this is true 't is manifest from what has been done in our times in the City Apamea scituate on the River Meander by Caius and Alexander of Eumonia who suffered Martyrdom CHAP. XVII Concerning Miltiades and the books he compiled IN the same book he makes mention of one Miltiades a writer who also wrote a book against the foresaid Heresie having therefore cited some words of those Hereticks he proceeds saying Having found all this in a certain book which they wrote in answer to a book of our brother Alcibiades's wherein he proves that a Prophet ought not to speak in an extasie of mind I epitomized them A little after this in the same book he enumerates the Prophets of the New Testament amongst whom he recounts one Ammias and Quadratus he says thus but a false Prophet in a false extasie whose concomitants are licentiousness and audaciousness takes his beginning indeed from a voluntary ignorance but ends as I have said in an involuntary madness of mind they shall not be able to show any of the Prophets either under the Old or New Testament who was inspired after this manner by such a spirit They shall not boast of Agabus nor of Judas nor of Silas nor of the daughters of Philip nor of Ammias in Philadelphia nor of Quadratus nor of many others which do not at all belong to them Again after some few words he says thus For if as they say Montanus's women succeeded in the gift of Prophecy after Quadratus and Ammias in Philadelphia let them show us who among them have been the successours of Montanus and his women For the Apostle is of opinion that the gift of Prophecy ought to continue in every Church untill the last Advent of our Lord. But they are unable to shew any Prophet although this is now the fourteenth year since the death of Maximilla Thus far he Now that Miltiades whom he mentions has left us other monuments of his diligence about the divine Scriptures both in the books he composed against the Gentiles and also in those against the Jews having prosecuted each subject particularly in two Volumes Moreover also he made an Apology for the Christian Philosophy which he profest and dedicated it to the Presidents of the Provinces in that Age. CHAP XVIII How Apollonius also confuted the Cataphrygians and whom he has made mention of APollonius also an Ecclesiastick writer imploying himself about a confutation of that called the Cataphrygian Heresie which in his time was prevalent in Phrygia composed a peculiar Volume against them wherein he does both word by word disprove the false Prophecies vented by them and also laies open the life and manners of the Founders of that Heresie shewing how they behaved themselves Hear what he says in these very words concerning Montanus But who is this new Doctor His works and doctrine doe demonstrate this is he who has taught a dissolution of marriages who has imposed Laws of fasting who has named Pepuza and Tymium little Cities of Phrygia Jerusalem being desirous to gather together their men from all parts who has constituted exactours of money who under the name of oblations has subtilly mask't his taking of gifts who gives stipends to those that Preach up his doctrine that so by stuffing of the paunch the doctrine he professes may thrive and prevail Thus much he says concerning Montanus Concerning his Prophetesses a little after these words he writes thus We have demonstrated therefore that these principal Prophetesses for the time they were filled with the Spirit forsook their husbands how falsly then doe they speak who term Prisca a virgin Then he goes on saying Does not the whole Scripture seem to you to prohibit a Prophet to receive gifts money When therefore I see a Prophetess receive Gold and silver and rich garments how can I choose but abhor her Again after some words he says this concerning one of those whom they call Confessours Moreover Themison who has covered himself with a specious pretext of avarice he who would not bear the sign of confession but rid himself of his bonds by a great sum of money when as upon that account he should in future have behaved himself submissively does notwithstanding boast himself to be a Martyr and has been so audacious as in imitation of the Apostle to write a general Epistle for the instruction of those who have behaved themselves more like true believers than he but does therein defend the Tenets of his own vain Doctrine and speaks impiously of the Lord his Apostles and holy Church Again he writes thus concerning others who amongst them have been honoured as Martyrs But that we may speak of no more let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts whom many of them pay a reverence to Whose robberies and his other audacious facts for which he has been punished we need not speak of since they may be seen in that place where the publick Registers are kept Which therefore of these two forgives the others sins Does the Prophet pardon the Martyrs robberies or does the Martyr forgive the Prophets avarice For when as the Lord has said Provide neither gold nor silver neither two coats these persons wholly on the contrary have committed heinous sins in possessing themselves of things that are forbidden For we will evidence that those which they call Prophets and Martyrs have extorted money not onely from the rich but also from the indigent from Orphans and Widdows And if they are confident of their innocency herein let them stay and decide the matter with us concerning these things that so if they shall be convinced for the future they may leave their viciousness For the fruits that is the deeds of a Prophet must be approved For a tree is known by its fruit That therefore those who are desirous may know the truth concerning Alexander judgment was past upon him at Ephesus by Aemilius Frontinus the Proconsul of Asia not for the name of Christ but the robberies he had audaciously committed being at that time an Apostate from Christ. Then after he had counterfeited a profession of the name of the Lord and deceived the faithfull brethren there he was dismist but his own Church where he was born admitted him not because he was
the sincere authority of the divine Scriptures are most remote from the faith Hence 't is that they have impudently laid their hands upon the divine Scriptures saying they ought to be corrected he that is desirous may be informed that I speak not this falsely of them For would any one examine the Copies which they have gotten together and compare them one with another he would find that they disagreed very much For the Copies of Asclepiadotus agree not with those of Theodotus Many such Copies as these may be procured because their disciples have with much labour and curiosity written the corrections as they call them that is the corruptions of every one of their Masters Again the Copies of Hermophilus agree not with these now mentioned and those of Apollonides differ one from another For he that shall compare them will find that those Copies first put forth by him doe very much disagree from his other Copies which he did afterwards again wrest and deform How much of audaciousness there is in this wicked fact 't is probable they themselves are not ignorant for either they doe not believe the divine Scriptures to have been dictated by the holy Spirit and then they are Infidels or else they account themselves wiser then the holy Ghost and what are they then but mad-men For they cannot deny this audacious fact to have been done by their own selves because the Copies have been written out by their own hands Neither did they receive such Copies as these from those who were their instructours nor yet can they shew the Copies out of which they transcribed these things But some of them have not indeed vouchsafed to adulterate the Scriptures but having wholly rejected both the Law and the Prophets by a Lawless and Atheistical doctrine under a pretext of Grace they are fallen into the deepest pit of destruction And let thus much be after this manner related concerning these things THE SIXTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. Concerning the Persecution under Severus MOreover when Severus stirr'd up Persecution against the Churches in every place throughout all the Churches noble Martyrdoms were perform'd by the Champions of Religion but the number of the Martyrs at Alexandria far exceeded the rest the choicest of the Champions having been conveyed thither out of all Egypt and Thebaïs as to the noblest stadium of God who in reward of their most patient suffering divers sorts of Torments and several ways of death were encircled with crowns from God amongst whom Leonides said to be the father of Origen was beheaded and left his son very young And here 't will not be unseasonable briefly to relate what zeal and affection he bore to the Gospel from this time of his childhood and for this reason especially because his fame is much celebrated by all men CHAP. II. Concerning Origens virtuous course of life from a Child NOw should any one undertake accurately and at his leisure to commit to writing this man's life he must say much and a strict collection of all passages concerning him would require even a particular Subject but our aim at present is to abbreviate most things and in short and as well as we can we will give an account of some few passages concerning him relating what things have been manifested by some Epistles or by the discourse of those his Scholars who were alive till our times The passages concerning Origen as one would say even from his Cradle seem to me worth remembrance Severus therefore being in the tenth year of his Reign and Laetus being Governour of Alexandria and the rest of Aegypt Demetrius also having lately taken upon him the Episcopal Office over the Churches there after Julianus when the flame of Persecution now raged grievously and many thousands were Crown'd with Martyrdom such a desire of Martyrdom possess'd the soul of Origen being yet very young that he would expose himself to dangers and was very ready and willing to rush forward and leap into the combate so that now he was not far from death had not the Divine and Celestial providence for the good of many hindred and restrained his willingness to die by his mothers meanes First therefore she intreated him like a Suppliant and beseech't him to take pitty of her motherly love but when she saw him more intent upon his purpose and when he understood his father was apprehended and imprison'd he was wholly possess'd with a desire of Martyrdom wherefore she hid all his cloathes and by this meanes necessitated him to abide at home but he seeing he had no way left the alacrity of his mind surmounting the ripeness of his years could not be at rest but compos'd a most perswasive Epistle concerning Martyrdom and sends it to his father in which he thus exhorts him word for word saying Father take heed let not your care for us make you change your resolution Let this be noted as the first token of Origen's acuteness of wit from his childhood and of his most sincere zeal for Religion For he had already got no small stock of knowledge in the doctrine of the faith continuing whilst he was yet a child to exercise himself in searching the holy Scriptures about which he was not a little laborious his father having taken great care both in instructing him in the Liberal Sciences and also in these not slightly wherefore he always perswaded him to exercise himself in the study of holy things rather than in the Learning of the Greeks enjoyning it him as a daily task to learn something by heart out of Scripture and repeat it nor was the child unwilling or slack in the performance but most cheerfully laboured in these things so that the simple and common readings of the sacred Scriptures could not satisfie him but he would search after something more and even from that time busily enquired into the more profound meanings thereof Insomuch that he troubled his father by asking him what was the true meaning of such a sentence of Scripture inspir'd by God He seemingly before his face reprov'd him admonishing him not to search into any thing above the capacity of his years nor to enquire any further then the plain meaning of Scripture But he privately with himself rejoyc'd exceedingly and gave the greatest thanks to God the Authour of all good that he youchsaf'd to make him the father of such a child and 't is reported he has often stood by the child as he slept and laying his breast bare would kiss it with reverence as if the sacred Spirit of God had been inshrin'd in it and accounted himself blessed for his happy off-spring These and such like they record were the passages concerning Origen in his childhood But when his father was now crowned with Martyrdom he is left desolate together with his mother and younger brothers six in number being no more then seventeen years of age Moreover his
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
of our Ecclesiastick History to those foregoing books at this place finished we have dedicated it to you most sacred Paulinus hereby publishing you to be the seal and closure as it were of this our whole work Nor will it be incongruous as we suppose to place here in its due order a compleat Panegyrick concerning the Re-edification of the Churches obeying herein the holy Spirit which exhorteth us in these words O sing unto the Lord a new song for he hath done marvellous things With his own right hand and with his holy arme hath he gotten himself the victory The Lord hath declared his salvation his righteousness hath he openly shewed in the sight of the Heathen Therefore since the Scripture injoyneth us to begin a new song let us agreeable thereto sing together because after such terrible black and horrid spectacles and relations we are now vouchsafed to see such happy days and to celebrate such Festivals as many of our Ancestours who were truly just and Gods Martyrs desired to see upon earth but have not seen them and to hear but have not heard them But these persons hastning away with all possible speed obtained far more excellent things being taken up into Heaven and into the Paradise of divine joy and delight And we confessing these present enjoyments to be greater than our deserts stand amazed at the bounty of the Donour of such munificence We also justly admire and adore him with the utmost vigour of our souls attesting the truth of his Predictions by his Prophets contain'd in the Scriptures in which 't is said O come hither and behold the works of the Lord what miracles he hath done upon the earth He maketh warrs to cease in all the world He shall break the bow and knap in sunder the spear and burn the shields with fire Let us therefore rejoyce at the perfect and effectual completion of these things in our days and with gladness prosecute the series of our narration After the same manner therefore that we have related did the whole race of those enemies of God vanish and was suddenly taken away out of mens sight so that that divine Oracle was again compleated which says I have seen the wicked exalted and lifted up like the Cedars of Libanus I went by and lo he was not I sought his place but it could not be found Now therefore a bright and glorious day no cloud overshadowing it doth enlighten with raies of heavenly light the Churches of Christ over all the earth Neither were there any of those that were strangers to the community of us Christians and to our Religion but although they did not enjoy them in the same degree that we did yet at least in some measure might together with us partake of the streams and effluxes of those good things which had been procured us from God CHAP. II. Concerning the Re-edification of the Churches ALL mankind was now free from the slavery and oppression of Tyrants and being released from their former miseries although several ways yet all acknowledged as well as they could that it was the only true God who was the Defender of the pious But more especially amongst us all whose hopes were fixed solely upon God's Christ there was an inexpressible joy and a kind of celestial gladness when we saw all places which through the irreligion of the Tyrants were a little while ago totally destroyed restored to life as it were and recovered from a tedious and fatal ruine and when we beheld the Temples erected again from the ground to a vast height and in splendour far excelling those which had formerly been destroyed Moreover the Emperours themselves in whose hands the supream power was by their continual enacting of Laws in favour of the Christians did enlarge augment and confirm the magnificence of the Divine bounty towards us There were Rescripts also frequently sent from the Emperour particularly to the Bishops their honours were increased and sums of money were bestowed on them The Contents of which Rescripts being translated out of Latine into Greek it may not be impertinent to record in this book as in a sacred Table at a proper and fit place that they may be had in continual remembrance by all succeeding generations CHAP. III. Concerning the Consecrations of Churches every where solemniz'd AFter those things a spectacle earnestly prayed for and much desired by us all appeared to wit the Solemnization of the Festivals of Dedication of Churches throughout every City and the Consecrations of the new builded Oratories the frequent assemblies of Bishops the concourse of Strangers from Countries far remote the mutual love and benevolence of the people the union of the members of Christs body joyned together in an intire harmony and consent therefore agreeable to that Prophetick prediction which has mystically fore-signified what is to come bone was joyned to bone and joynt to joynt and what ever else that Divine Prophecy has aenigmatically but truly declared There was one and the same power of the holy Ghost which passed through all the members one soul in all the same alacrity of faith one common concent in chaunting forth the praises of God Indeed the Ceremonies of the Prelates were most intire the Presbyters performances of Service exact the Rites of the Church decent and majestick on the one hand was a place for the singers of Psalms and for the rest of the Auditors of the expressions sent from God on the other was a place for those who performed the divine and mystical Services there were also delivered the mystical Symbols of our Saviour's Passion And now people of all Ages and Sexes men and women with the utmost vigour of their minds with joyful hearts and souls by prayers and thanksgiving worshiped God the author of all good All the Prelates then present made publick Orations every one as well as he was able endeavouring to set forth the praises of those assembled CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires AND a certain person that had been indifferently well educated and was deserving having made this Oration came forth into the presence of a great many Bishops that were then present as at an â—â—â—lesiastick assembly who gave him Audience quietly and decently then turning himself towards one who was the eminentest of them all a Bishop acceptable to God by whose care the Church of Tyre the stateliest Fabrick amongst all the Churches within the Country of Phoenicia was gloriously erected he spake thus A Panegyrick upon the building of the Churches spoken to Paulinus Bishop of Tyre You the Friends and Priests of God who are wrapt in the sacred long Vesture Crowned with the celestial diadem of glory anointed with the holy Unction and clothed in the Sacerdotal Robe of the holy Spirit and You the Grace and Ornament of this New-erected and sacred Temple of God You who are adorned by God with a prudence befitting an hoary
head but have exhibited many glorious evidences of a vigorous and Juvenile Vertue You to whom God who comprehendeth the whole world hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word and for his holy and sacred Spouse You whom one may term either a new Beseleel the Architect of the holy Tabernacle or another Salomon King of a new and far more excellent Jerusalem or a second Zorobabel in regard You have added a far greater splendour to the Temple of God than it had before Also You the Sheep of Christ's sacred flock the Seat and Mansion of good Doctrines the School of modesty and the Reverend and Religious Auditory of piety We who have long since heard by reading the holy Scriptures the Miraculous works of God and the loving kindness of the Lord declared by his wonders towards mankind may now sing Hymns and Psalms to God being instructed to say O God we have heard with our ears our fathers have told us the work which thou didst in their days in the times of old But now having not barely by hearing and reports only perceived the exalted Arm and celestial right hand of our all good and supream God and King but in reality and as we may say with these very eyes seen the truth and verity of those things which were heretofore recorded we may sing a second triumphant Hymn and breake forth into these express words saying Like as we have heard so have we seen in the city of the Lord of hosts in the city of our God But in what City except in this new built and framed by God Which is the Church of the living God the Pillar and ground of the truth Concerning which another divine Oracle speaketh thus Very excellent things are spoken of thee thou city of God In which Church since God the giver of all good by the Grace of his only begotten Son hath convened us let every one here assembled cry out with a loud voice as it were and say I was glad when they said unto me we will go into the house of the Lord. And again Lord I have loved the beauty of thine house and the place where thine honour dwelleth And not only every particular person but let us all together rejoyce and shout forth praises with one spirit and one mind saying Great is the Lord and highly to be praised in the city of our God even upon his holy hill For he is truly great and his house is great lofty and spacious and more beautiful than the sons of men Great is the Lord who only doth marvellous things Great is he who doth magnificent things and such as are past finding out glorious and stupendious of which there is no number Great is he who altereth times and seasons who deposeth and constituteth Kings who raiseth up the poor from the earth and exalteth the beggar from the dunghil He hath thrust down the mighty from their seats and hath exalted the humble from the earth He hath filled the hungry with good things and hath broken in pieces the armes of the proud Not only amongst the Faithful but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old 'T is he who worketh miracles 't is he that doth great things 't is he who is Lord of all he who is the framer of the whole world he who is Almighty All-good he that is the one and only God In obedience to whom let us sing a new song to him who only doth wonderful things for his mercy endureth for eveâ—â— Who smote great Kings and slew mighty Kings for his mercy endureth for ever For the Lord remembred us when we were in a low condition and hath redeemed us from our Enemies And let us never cease thus to praise God the Father of all Also him who is the second Author of all good to us who is our Master in instructing us in the knowledge of God the Teacher of true piety the destroyer of the wicked the slayer of Tyrants the reformer of our lives Jesus our Saviour when we were in despair him let us extol having his name always in our mouth For he alone who is the only and Best Son of the Best and greatest Father in complyance with his Father's love to mankind most willingly cloathed himself with our nature who were buried in Corruption and like a careful Physician who for the healths sake of his Patients looks into the wounds lightly stroketh the sores and from other mens calamities attracteth grievances upon himself he himself hath by himself saved us who were not only diseased and oppressed with foul ulcers and wounds already putrified but also lay amongst the dead from the very Jaws of death For there was no other in heaven that had so much power as inoffensively to minister health to so many it was he only therefore who after he had touched our burdensome corruption he alone who after he had endur'd our labours he alone who after he had taken upon himself the punishment of our impieties raised us when we were not only half dead but lay altogether impure and stincking in the Graves and Sepulchers and both in times past and now through his earnest compassion towards us even beyond our hopes and expectations preserveth us and imparteth to us an exuberancy of his Fathers good things T is he who is the Authour of life the Introducer of light our great Physician King Lord and the Anointed of God But even then when all mankind by the wiles of detestable Devils and the operations of spirits hated by God lay buried in an obscure night and thick darkness he only by his appearance with the rayes of his light dissolv'd the manifold chains of our sins like melting wax And now when by reason of his so great love and beneficence towards us the envious Devil Enemy to all that is good and the favourer of evil was in a manner burst with grief and marshalled all his fatal forces against us and when at first having like a mad Dog who with his teeth gnaws the stones that were thrown at him spending the fury he was put into against those that provoked him upon the liveless things thrown at him turn'd his beastly rage upon the stones of the Oratories and upon the sensless piles of the buildings he thought with himself that he had procur'd the utter desolation of the Churches also when afterwards he sent forth terrible hissings and his serpentine expressions one while by the menaces of impious Tyrants at another time by the blasphemous Decrees of profane Presidents and moreover belched forth the virulency of his death and with his venemous and deadly potions poisoned those souls that were captivated by him and had in a manner destroyed them by the pernicious sacrifices of dead Idols when lastly he
audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But
you must take notice that Eusebius Pamphilus confuted Marcellus's book in a discourse against him comprized in three entire books which he entitled Against Marcellus He quotes Marcellus's own words in those books and in his discourse against them maintaines that Marcellus does assert in like manner as Sabellius the Libyan and Paul of Samosata did that the Lord Christ is a meer man CHAP. XXI An Apology for Eusebius Pamphilus BUt in regard some have attempted to reproach this person I mean Eusebius Pamphilus as if he were an Assertor of Arius's opinion in the books he hath published I judge it not unseasonable to say something concerning him In the first place therefore he was present at and consented to the Nicene Synod which determined that the Son was coessential with the Father Moreover in his third Book concerning the Life of Constantine he says word for word thus But the Emperour incited them all to an unity of mind until he had at that time reduced them all to be of the same mind and to have the same sentiments in relation to all those points concerning which they had before disagreed In so much that at Nice they did all perfectly agree in the points of Faith Since therefore Eusebius making mention of the Nicene Synod does say that all things about which they disagreed were composed and that they were all brought to be of one and the same mind and opinion how can any persons judge him to be a maintainer of Arius's opinion The Arians also themselves are mistaken in their supposing him to be a favourer of their Tenets But some body will perhaps say that in his writings he seems to Arianize in regard he always says By Christ. To whom we answer that Ecclesiastick Writers have frequently made use of this Expression and many other such like which do signifie the dispensation of our Saviours Humanity And before all these Writers the Apostle Paul hath made use of these very expressions and he was never thought to be the Teacher of a perverse opinion Moreover in regard Arius has been so audacious as to stile the Son a Creature like unto one of those other Creatures made by God hear what Eusebius saith in his first book against Marcellus concerning this these are his very words He only and no other hath been declared to be and is the only begotten Son of God upon which account they are deservedly to be reprehended who have audaciously stiled him a Creature made of nothing like the rest of the Creatures For how should he be a Son How should he be Gods only begotten who is entitled to the very same nature with the rest of the Creatures and would be one of those common Creatures in regard he like them is made a partaker of a Creation from nothing But the sacred Oracles do not instruct us after this manner concerning him Then after the interposition of some few words he continues Whosoever therefore doth determine that the Son is made of things which are not and that he is a Creature produced out of nothing that person hath forgotten that he bestows upon him a name only but in reality he denies him to be a Son For he that is made of nothing cannot truly be the Son of God nor can any thing else which is made be his Son But the true Son of God in regard he is begotten of him as of a Father ought deservedly to be stiled the only begotten and beloved of the Father And therefore he must be God For what can the off-spring of God be else but most exactly like to him that hath begotten him A King indeed builds a City but he begets not a City but he is said to beget not to build a Son And an Artificer may be said to be the Framer not the Father of that which he hath made But he can in no wise be stiled the Framer of the Son who is begotten by him So also the supream God is the Father of his Son but he is justly to be called the Maker and Framer of the world And although this saying may be once found somewhere in the Scripture The Lord created me the beginning of his ways in order to his works yet we ought duly to inspect the meaning of those words which I will explain afterwards and not as Marcellus doth subvert a principal point asserted by the Church upon account of one word These and many other such like expressions Eusebius Pamphilus utters in his First Book against Marcellus And in his Third Book of that work the same Authour declaring in what sense the term Creature is to be taken says thus These things therefore having been after this manner proved and confirmed the consequence is agreeable to all things explained by us before that these words also The Lord created me the beginning of his ways in order to his works must have been spoken concerning the same person But although he says he was created yet he must not be so understood as if he should say that he had arrived to what he is from things which are not and that he also was made of nothing in the same manner with the other creatures which some have perversely supposed but he speaks this as being a person subsisting living preexisting and being before the foundation of the whole world having been constituted the Ruler of the universe by his Lord and Father the term Created being in that place used instead of Ordained or Constituted Indeed the Apostle hath in express words stiled the Rulers and Governours amongst men a Creature saying Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him And the Prophet where he saith Prepare to invoke thy God O Israel For behold he that firmeth the thunder and createth the Spirit and declareth his Christ unto men hath not taken the word Created in such a sense as to signifie That which hath been made when as before it was not For God did not then Create his Spirit when he declared his Christ to all men by him For there is no new thing under the Sun But the Spirit was and did subsist before But he was sent at such time as the Apostles were gathered together when like thunder There came a sound from heaven as of a rushing mighty wind and they were filled with the holy Ghost And thus they declared Gods Christ amongst all men agreeable to that Prophesie which saith For behold he that firmeth the thunder and createth the spirit and declareth his Christ unto men The term Createth being made use of instead of Sendeth or Constituteth and the word Thunder in another manner signifying the Preaching of the Gospel And he that saith Create in me a clean heart O God said not that as if he had had no heart before but he prayed that his
mention of the accusations against Athanasius This desire and resolution of theirs was assisted by Ursacius and Valens who at the beginning had been defenders of Arius's opinion but afterwards they publickly consented to the term Homoöusios by their Libel given in to the Bishop of Rome as we said before For these persons always inclined to the strongest side They were assisted by Germinius Auxentius Demophilus and Caius When therefore some were ready to propose one thing in the congress of Bishops then present and some another Ursacius and Valens said that all Forms of the Creed heretofore published were to be accounted null and void and that that last draught was to be admitted and approved of which they had a little before published in their convention at Sirmium Having said this they caused a paper which they had in their hands to be read wherein was contained another Form of the Creed which they had drawn up before at Sirmium but concealed it there as I said before which they then made publick at Ariminum This Creed was translated out of Latine into Greek the contents thereof are these This Catholick Creed was published in the presence of our Lord Constantius in the Consulate of the most Eminent Flavius Eusebius and Hypatius at Sirmium on the eleventh of the Kalends of June We believe in one only and true God the Father Almighty Creatour and Framer of all things And in one only begotten Son of God who was begotten of God without passion before all Ages and before every beginning and before all time conceivable in the mind and before every comprehensible notion by whom the Ages were framed and all things were made Who was begotten the only begotten of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose Generation no person knoweth but only the Father who begat him We know that this only begotten Son of God by his Father's appointment came down from heaven in order to the abolishing of sin and was born of the Virgin Mary and conversed with the Disciples and fulfilled every dispensation according to his Fathers will and was crucified and died and descended into the Infernal parts and set in order what was to be done there At the sight of whom the doorkeepers of hell trembled He arose again on the third day and conversed with his Disciples and after the completion of fourty days he ascended into the heavens and sits at the right hand of his Father And he shall come in the last day in his Fathers Glory and render to every man according to his works And we believe in the holy Ghost whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind according as it is written I go away to my Father and I will pray my Father and he shall send you another Comforter the spirit of truth He shall receive of mine and shall teach you and bring all things to your remembrance But for the term Ousia in regard it has been used by the Fathers in a more plain and ordinary sense and being not understood by the people gives an offence to many in as much as it is not contained in the Scriptures we thought good to have it wholly removed and in future to make no mention at all of this term Ousia when God is spoken of in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son But we do assert that the Son is in all things like the Father as the sacred Scriptures do affirm and teach After the reading of this paper those who were displeased with the contents thereof rose up and said we came not hither because we wanted a Creed For we keep that entire which we have received from our Ancestours But we are met that if any innovation hath hapned concerning it we might repress it If therefore what hath been recited doth contain nothing of novelty in it do you now openly Anathematize the Arian Heresie in such sort as the ancient Rule of the Church hath rejected other Heresies as being blasphemous For it has been made manifest to the whole world that Arius's impious opinion hath been the occasion of those tumults and disturbances which have hapned in the Church untill this present time This proposall being not admitted of by Ursacius Valens Germinius Auxentius Demophilus and Caius wholly rent in sunder the Church For these persons adhered to what had been recited in the Synod of Ariminum But the others did again confirm the Nicene Creed Moreover they derided the inscription prefixt before the Creed which had been read And especially Athanasius in the Epistle he sent to his acquaintance where he writes word for word thus For what was wanting to the Doctrine of the Catholick Church as concerning piety that disquisitions should now be made about the Faith and that they should prefix the Consulate of the present times before that Draught of the Creed forsooth which they have published For Ursacius Valens and Germinius have done that which never was done or so much as ever heard of amongst Christians For having composed such a form of the Creed as they were willing to admit of they prefixt before it the Consulate the month and the day of the present year in order to their making it manifest to all prudent persons that their Faith had not its beginning before but now under the Reign of Constantius For they have written all things with a respect had to their own Heresie Besideâ— pretending to write concerning the Lord they name another to be their Lord to wit Constantius For he it was who influenced and authorized their impiety And they who deny the Son to be Eternal have stiled him Eternal Emperour such bitter enemies are they against Christ by reason of their impiety But perhaps the holy Prophets specifying of the time wherein they prophesied gave them an occasion of assigning the Consulate Now should they be so audacious as to assert this they would most egregiously betray their own ignorance For the prophesies of thâ—se holy persons do indeed contain a mention of the times Isaiah and Hosea lived in the days of Uzziah Jotham Ahaz and Hezekiah Jeremiah in the days of Josiah Ezekiel and Daniel flourish't under Cyrus and Darius And others prophesied in other times but they did not then lay the foundations of Religion For that was in being before their times and always was even before the foundation of the world God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith For even before those times they themselves were believers But the times which they mention were the times of the Promise which God made by them Now the chief and principal head of the Promise was concerning our Saviours Advent And by way of Appendix those
City of Constantinople and firmed the Ariminum Creed making some additions to it FOr the Emperour being returned from the Western parts resided in that City at which time also he made a person whole name was Honoratus the first Praefect of Constantinople having abolished the Proconsul's Office But the Acacians prevented and calumniated them before-hand to the Emperour having informed him that the Creed which they had set forth was not admitted by them Whereupon the Emperour was highly incensed and resolved to disperse them having commanded by an Edict which he published that such of them as were subject to publick Offices should be reduced to their former condition For several of them were liable to publick Offices some were subject to the bearing of those Offices belonging to the City Magistracy others to them appertaining to the Sodalities of Officialls or Apparitours in several Provinces These persons being after this manner disturbed the Acacians abode for some time at Constantinople and assembled another Synod to which they sent for the Bishops of Bithynia When therefore they were all met together being fifty in number amongst whom was Maris of Chalcedon they confirmed the Creed published at Ariminum which had the Consuls names prefixt Which Creed it would have been superfluous to have inserted here had they made no additions to it But in regard they added some words thereto we thought it necessary to set it down at this place again The contents of it are these We Believe in one only God the Father Almighty of whom are all things And in the only begotten Son of God begotten of God before all ages and before every beginning by whom all things visible and invisible were made Who is the only begotten born of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose generation no person knoweth but the Father only who begat him We know this Person to be the only begotten Son of God who upon his Father's sending of him came down from the heavens according as 't is written upon account of the destruction of Sin and Death and was born of the holy Ghost and of the Virgin Mary according to the flesh as it is written and conversed with the disciples and having fulfilled every dispensation according to his Fathers Will he was crucified and died and was buryed and descended into the parts beneath the earth At whom hell it self trembled Who arose from the dead on the third day and was conversant with the disciples and after the completion of fourty days he was taken up into the Heavens and sitteth on the right hand of the Father he shall come in the last day of the Resurrection in his Fathers Glory that he may render to every man according to his works And we believe in the holy Ghost whom he himself the only begotten of God Christ our Lord and God promised to send as an Advocate to mankind according as 't is written the Spirit of truth whom he sent unto them after he was assumed into the Heavens But we thought good to remove the term Ousia which was used by the Fathers in a more plain and ordinary sense and being not understood by the people has given offence in regard 't is not contained in the sacred Scriptures and that in future not the least mention should be made thereof for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son Nor ought the subsistence of the Father and of the Son and of the holy Ghost to be so much as named But we assert the Son to be like the Father in such a manner as the sacred Scriptures do affirm and teach Moreover let all the Heresies which have been heretofore condemned and which may have risen of late being opposite to this Creed published by us be Anathema This Creed was at that time recited at Constantinople Having now at length passed through the labyrinth of the Expositions of Faith we will reckon up their number After the Creed published at Nice they set forth two Expositions of the Faith at Antioch at the Dedication A third was that delivered to the Emperour Constans in the Gallia's by Narcissus and those that accompanied him The fourth was that sent by Eudoxius into Italy Three Draughts of the Creed were published at Sirmium one whereof was recited at Ariminum which had the names of the Consuls prefixt The eighth was that which the Acacians promulged at Seleucia The last was set forth at the City Constantinople with an addition For hereto was annexed that neither substance nor subsistence ought to be mentioned in relation to God Moreover Ulfila Bishop of the Goths did at that time first agree to this Creed For before this he had embraced the Nicene Creed being Theophilus's follower who was Bishop of the Goths and had been present at and subscribed the Nicene Synod Thus far concerning these things CHAP. XLII That upon Macedonius's being deposed Eudoxius obtained the Bishoprick of Constantinople BUt Acacius Eudoxius and those that were with them at Constantinople made it wholly their business that they also might on the other side depose some persons of the contrary party Now you must know that neither of the factions decreed these depositions upon account of Religion but for other pretences For though they dissented about the Faith yet they found not fault with one anothers Faith in their mutual depositions of one another Those therefore of Acacius's party making use of the Emperours indignation which he had kept concealed in his mind and earnestly indeavoured to wreak it against others but most especially against Macedonius do in the first place depose Macedonius both because he had been the occasion of many murders and also in regard he had admitted a Deacon taken in Fornication to Communion Then they depose Eleusius Bishop of Cyzicum because he had baptized one Heraclius Hercules's Priest at Tyre a person known to be a Conjurer and ordained him Deacon In the next place they depose Basilius or Basilas for so he was also called who had been constituted Bishop of Ancyra in the room of Marcellus as having unjustly tortured a certain person bound him with Iron chains and confined him to Prison also because he had fastned calumnies upon some persons and moreover in regard by his Letters he had disturbed the Churches in Africa Dracontius was deposed by them because he had removed from Galatia to Pergamus Moreover they deposed Neonas Bishop of Seleucia in which City the Synod had been convened as also Sophronius of Pompeiopolis in Paphlagonia Elpidius of Satala in Macedonia and Cyrillus of Jerusalem and others were ejected by them for other reasons CHAP. XLIII Concerning Eustathius Bishop of Sebastia BUT Eustathius Bishop of Sebastia in Armenia was not so much as admitted to make his defence because he had been long before deposed by Eulalius his
exposing the Heathen Mysteries to ignominy and contempt He cleansed Mithra's Temple and destroyed that belonging to Serapis He also exposed to publick view the bloudy Mysteries of the Mithreum And shewed how full of ridiculousness the Mysteries of Serapis and of the other Gods were ordering that the Priapus's should be carried through the midst of the Forum The Heathens at Alexandria more especially those that profest Philosophy upon sight of the doing hereof were unable to repress their discontent but made an addition to the former tragick actions which they had perpetrated For upon a sign given which they had agreed on before-hand they made an unanimous assault upon the Christians and murthered every one they met moreover the Christians defended themselves and thus mischief was attended with mischief This Fight was continued so long till a satiety of slaughter put an end to it Few of the Heathens were destroyed in this Conflict but of the Christians there fell a great many The wounded on both sides were innumerable After the perpetration of this Action a fear seized the Heathens who dreaded the Emperours anger Wherefore having done what they pleased and satiated their minds with slaughters they absconded some in one place others in another Moreover many of them fled from Alexandria and dispersed themselves into several Cities Amongst which number were the two Grammarians Helladius and Ammonius whose Scholar I was at Constantinople when very young Helladius was stiled Jupiters Priest Ammonius was Simius's This mischief being thus composed the Praefect of Alexandria and the Commander in chief of the Milice in Egypt assisted Theophilus in demolishing the Heathen Temples The Temples therefore were ruined but the Images of their Gods were molten into Caldrons and into other utensills necessary for the Alexandrian Church the Emperour having given the Images of the Heathen Gods to that Church for the relief of the poor Wherefore Theophilus brake in pieces all the Images of the Gods save one to wit the Image of the fore-mentioned God which he ordered to be preserved unmelted and caused it to be set up in a publick place least said he the Heathens should in ages to come deny that they had been worshippers of such Gods At which action of Theophilus's Ammonius the Grammarian was to my knowledge highly disgusted for he was wont to say that the Religion of the Gentiles had suffered most horrid abuses because but one Image only was not melted down but was preserved meerly to render Gentilism ridiculous But Helladius made his boasts in some persons hearing that in the Conflict he had slain nine men with his own hand Such were the doings in Alexandria at that time CHAP. XVII Concerning the Hieroglyphical Letters found in the Temple of Serapis MOreover at such time as Serapis's Temple was rifled and demolished there were Letters found in it ingraven on stones which Letters they call Hieroglyphical These Characters had the forms and resemblances of crosses When the Christians and Heathens saw these Characters each party adapted them to their own Religion For the Christians who affirm that the Cross is the signe of Christs salutary Passion thought this Character was properly and peculiarly theirs The Heathens alledged it was some thing that belonged in common both to Christ and to Serapis for a Character said they made in form of a Cross betokens one thing amongst the Christians another amongst the Heathens Whilest these things were controverted amongst them some of the Heathens who were converted to the Christian Religion having skill in these Hieroglyphical Letters gave an interpretation of the Character made in form of a Cross and said it signified Life to come This the Christians took hold of with much earnestness as being more advantageous to their Religion in particular and were not a little proud of it But after it had been manifested by other Hieroglyphicall Letters that Serapis's Temple would have an end when a Character in form of a Cross should appear for thereby was signified Life to come then many more came over to the Christian Religion and after a Confession of their sins were baptized This is a relation of what hapned upon account of the Character that was discovered made in form of a Cross which relation I had from report But I am not of opinion that the Egyptian Priests foreknew what should happen to Christ and therefore caused the figure of a Cross to be ingraven on stones For if the Mystery of our Saviours coming into the world were hid from Ages and from Generations as the Apostle says and if the Devill himself the Prince of wickedness knew nothing of it 't was much more unknown to his Ministers to wit the Egyptian Priests But divine providence designed the same thing should happen at the enquiry made into this Character which he had heretofore demonstrated in the Apostle Paul's Preaching For he inspired with wisedom by the divine Spirit made use of the same method towards the Athenians and brought many of them over to the Faith of Christ at such time as he read the inscription upon one of their altars and adapted it to his own discourse Unless any one should perhaps say that the word of God had the same operation upon the Egyptian Priests that it had on Balaam and Caiaphas For those two persons though they did it contrary to their will and knowledge uttered prophesies concerning good things But let thus much be said concerning these things CHAP. XVIII That the Emperour Theodosius during his stay in Rome did a great deal of good to that City both by demolishing those Receptacles for Thieves in the Bake-houses and also by prohibiting the obscene use of Bells in the Stews MOreover the Emperour Theodosius during his short stay in Italy was in many instances highly beneficiall to the City of Rome partly by his donation of some things and partly by his abrogating others For his donations were many and great and he regulated two villanous and most infamous abuses frequently practised in that City The one whereof was this There were in the great City Rome houses of a vast bigness and largness long since built wherein the bread was made which was distributed amongst the Citizens The Masters of these houses whom the Romans in their language term Mancipes in process of time turned these Edifices into Receptacles for Thieves For in regard the Bake-houses in these buildings were situated under ground at the side of each of these Structures they built Victualling houses wherein they prostituted Whores by which device they trapanned many persons some going in thither to supply themselves with food others to satisfie their libidinous and filthy desires For by a certain Engin purposely made on that account they were conveyed from the Victualling house down into the Bake-house This trick was chiefly put upon strangers that sojourned at Rome Such as were after this manner trapan'd
whereof the same Erminius sent me long since written out with his own hand as I have attested above four years since in that Preface I prefixt before my Edition of Socrates and Sozomen The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius Arch-Bishop of Rheims this is no very ancient Copy but 't is a good one and transcribed by the hand of a Learned man This Copy was of great use to us in many places as we have now and then shown in our Annotations THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis And one of the EX-PRAEFECTS The Writers Preface wherein he declares on what account he betook himself to the Writing of this present History EUSEBIUS Surnamed PAMPHILUS a Person both eminently Eloquent as to other things and so powerfull in his Writings also that by his perswasives he might be able if not to render them perfectly Orthodox yet to prevail upon his Readers so far as to embrace our Sentiments Eusebius surnamed Pamphilus I say Sozomen Theodoret and Socrates in the best and most accurate manner have set forth in Writing both the Advent of our Compassionate God amongst us and his Ascent into the heavens and also those things which the divine Apostles and other Martyrs have couragiously performed in their Combats in defence of the Faith Moreover whatever else hath been transacted by those of our Religion whether praise-worthy or otherwise till some part of the Emperour Theodosius's Reign But in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards which notwithstanding are not much inferiour to them I have resolved though I am but little versed in such things to undertake this Work and to compile an History of those affairs being very confident that by his assistance who infused wisdome into Fishermen and made the tongue of a Brute utter an articulate voice I shall raise affairs already buried in Oblivion give life to them by my Discourse and render them immortall by an eternall commemoration to the end that every one of my Readers may know what has been done when where how against whom and by whom affairs have been transacted untill our own times and to the end that nothing worthy to be remembred may lie concealed by a remiss and dissolute Sloth and which is its next neighbour Oblivion Divine assistance therefore being my guide I will begin where the Authours I have already mentioned closed their History CHAP. I. That after the destruction of the impious Julian when the Heresies had been a little quieted the Devil afterwards disturbed the Faith again WHen the impiety of Julian had now been drowned in the bloud of the Martyrs and Arius's madness bound in the Fetters made at Nicaea and when Eunomius and Macedonius driven away by the Holy Spirit as it were by an impetuous wind had been Shipwrack't about the Bosphorus and at the sacred City Constantinople when the Holy Church having laid aside her late filth and recovering her Pristine beauty and gracefullness was clothed in a Vesture of Gold wrought about with divers colours and made fit for her Lover and Celestiall Bridegroom the Devil Virtue 's enemie unable to bear this raises a new and unusuall kind of War against us contemning the worship of Idols which now lay tramplied under foot and abandoning Arius's Servile madness He was indeed afraid of making an attack against our Faith openly as an enemy in regard it was fortified by so many and such eminent Holy Fathers and because he had lost many of his Forces in the Siege thereof But he attempts this business in such a method rather as theeves make use of by inventing certain Questions and Answers whereby he in a new manner perverted the erroneous to Judaism the Wretch being insensible that he should be foiled even this way For that one Term which before he had made the sharpest resistance against he now admires and embraces rejoycing mightily though he could not wholly vanquish us yet that he was able to adulterate even but one word Having therefore many times wound up himself within his own malice he invented the change of one Letter which might indeed lead to one and the same sense but notwithstanding would separate the understanding from the tongue least with both they should confess and glorifie God in a concordant and agreeable manner Further in what manner each of these things was performed and what conclusion they had I will declare in their due places and times Whereto I will likewise add whatever else I could finde worthy to be related although it may seem forreign to my subject resolving to close my History where it shall seem good to the compassionate and propitious Deity CHAP. II. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick FOr as much as Nestorius that tongue full of Hostility against God that second Sanhedrim of Caïphas that shop of Blasphemy wherein Christ is again bargained for and sold his Natures being divided and torn in sunder of Whom not one bone had been broken on the very Cross it self according as it is written nor had his woven-coat in any wise been rent by the Murderers of God has rejected and abandoned the term Theotocos a word long since framed by many of the most approved Fathers by the inspiration of the Holy Spirit and instead thereof has coyned and formed the term Christotocos an adulterate coyn us it were stamped by himself and has refilled the Church with innumerable wars making an inundation of Civill bloud therein I shall not I suppose want matter agreeable and fit for the composure of an History nor shall I despair of bringing it to a conclusion if by the cooperation of Christ who is God above all I shall begin from the blasphemy of the impious Nestorius Now the War of the Churches had its originall from hence There was one Anastasius a Presbyter a person of a very unsound opinion an ardent Lover of Nestorius and his Jewish Sentiments who had accompanied Nestorius in the journey he made in order to his entring upon the Bishoprick of Constantinople In which journey having had a conference with Theodorus at Mopsuestia and heard his opinions was perverted from piety as Theodulus has related treating hereof in one of his Epistles This Anastasius in a Sermon he Preacht to the people that loved Christ in the Church of Constantinople was so audacious as openly and plainly to speak these words Let no person term Mary Theotocos For Mary was a woman but 't is impossible for God to be born of a woman The people that loved Christ being highly offended at the hearing hereof and supposing not without reason that this
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
and Marcus the most Noble Caesar to Timotheus the most Reverend and most Pious Arch-Bishop of the Great City Alexandria Whatever Laws the most Pious Emperours our Predecessours have made in defence of the true and Orthodox Faith whosoever of them have persisted truly to worship the Blessed Immortall and Vivifick Trinity Our Will is that those Laws in regard they have always been Salutary to the whole world should at no time be abrogated and made void but rather We promulge those Laws as our own But We who give Piety and a Zeal for God and our Saviour Jesus Christ who hath made Us and advanced Us to Glory a preference before all care and sollicitude about Humane affairs and moreover who believe that the Concord of Christ's Flocks is the safety of the Flocks themselves and of every Subject and is the firm and solid Foundation and immovable Wall of our Empire being on this account deservedly moved with a divine zeal of mind and offering to God and our Saviour Jesus Christ the uniting together of the Holy Church as the First-fruits of our Empire do Enact that the Basis and Foundation of Humane felicity that is the Creed of the Three hundred and eighteen Holy Fathers heretofore convened at Nicea by the instinct of the Holy Ghost unto which Creed We and all our Ancestours after our belief thereof have been baptized shall only be made use of and obtain in all God's most Holy Churches and in the Assemblies of the Orthodox people in regard that only is the definition of the true and sincere Faith and is sufficient both for the destruction of any Heresie of what sort soever and also for the compleat and perfect uniting of God's Holy Churches Yet so that those things also shall retain their own Strength and Validity which have been done in this Imperial City by the Hundred and fifty Holy Fathers in confirmation of the same divine Creed against them who have uttered Blasphemies against the Holy Ghost and moreover all those things which have been done in the Metropolis of the Ephesians against the Impious Nestorius and those who since that have embraced his Sentiments But We Decree that those things which have broke the Concord and good order of God's Holy Churches and the Peace of the whole world to wit that termed Leo's Tome and all things which in the definition of the Faith at Chalcedon or in the Exposition of the Creeds have been spoken or done on account either of Interpretation or Doctrine or Disputation in order to the Innovation of the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers shall be Anathematized both here and every where else throughout every Church by the most Holy Bishops in all places and shall be committed to the flames by whomsoever they shall be found For thus the Emperours of Pious and Blessed Memory who lived before Us to wit Constantine and Theodosius Junior have Decreed concerning all Hereticall Opinions Being therefore after this manner abrogated let them be wholly cast out of the one and only Catholick and Apostolick Orthodox Church in regard they alter the eternall and salutary Terms of the 318 Holy Fathers and those of the 150 Blessed Fathers who have published express Declarations concerning the Holy Ghost as likewise the Terms of those at Ephesus It shall therefore be lawfull for no person whatever whether Priest or Laïck in any wise to transgress that most Divine Constitution of the Holy Creed Further together with all those Innovations made at Chalcedon against the Divine Creed We Decree that their Heresie shall be Anathematized who deny that the only-begotten Son of God was really and truly incarnate and made man by the Holy Ghost and of the Holy and ever-Virgin Mary the Theotocos but in a false and monstrous manner assert that he took flesh either from Heaven or imaginarily and in shew only and appearance in fine every Heresie and if there hath been any other Innovation made at what time soever in whatever manner or place of the whole world either in sense and meaning or in words framed in order to a transgressing the said Divine Creed But in regard 't is the property of an Imperial providence by a foreseeing consideration and inspection liberally to distribute security to its Subjects not only at the present but for the future also We Decree that the most Holy Bishops in all places shall subscribe to this Our Divine Circular Letter when exhibited to them and shall plainly declare that they adhere solely to the Divine Creed of the Three hundred and eighteen Holy Fathers which the Hundred and fifty Holy Fathers have since confirmed in such manner as those most Holy Fathers afterwards convened at the Metropolis of the Ephesians have definitively Decreed to wit that we ought only to follow the Divine Creed of the Three hundred and eighteen Holy Fathers in regard it is the Boundary and Limit of the Faith Anathematizing what ever hath at Chalcedon been made the stumbling-block of the Orthodox Laity and wholly ejecting it out of the Churches as being become the impediment of the universall and our own private felicity But whosoever after these our Divine Syllables which we believe are promulged agreeable to the mind of God in regard they procure an Union to God's Holy Churches wisht-for and desired by all men shall at any time attempt to produce or so much as to name either by way of dispute or in their teaching or writings at what time in what manner or place soever the Innovation which hath been made at Chalcedon against the Faith our command is that such persons as these in regard they are the Occasioners of Disquietude and Tumult to all God's Holy Churches and to every one of our Subjects and are enemies to God and to our safety according to those Laws promulged long before our time by Theodosius of Blessed and Divine Memory against this manner of improbity which Laws we have subjoyned to this Our Divine Circular Letter if they be Bishops or Clergymen shall be deposed but if Monks or Laicks they shall be lyable to Banishment to a Confiscation of all their Goods and to the extreamest punishments For thus the Holy and Consubstantiall Trinity at all times adored by Our Piety the Framer and Enlivener of all things being by Us now also worshipped by an abolition of the forementioned Darnell and a confirmation of the true and Apostolick Traditions of the Holy Creed and rendred propitious and candid both to Our Souls and to every of Our Subjects will ever in future together with Us Govern Humane Affairs and render them composed and peaceable CHAP. V. Concerning those persons who consented to Basiliscus's Circular Letters and rejected the Synod of Chalcedon AS therefore 't is related by Zacharias the Rhetorician Timotheus newly returned from Exile as I have said gave his
before the Hearse The Companies of the Milice march't before Troop by Troop in a Military Order and behind followed an innumerable multitude of people But the Hastati and Scutarii surrounded the Emperour's Corps When they were come to the Church of our Saviour's Apostles they deposited the Coffin there And thus the new Emperour Constantius honouring his Father as well by his presence as other befitting Offices in a due manner performed his Funeral obsequies CHAP. LXXI The performance of the solemn prayers in that termed the Martyrium of the Apostles at the Funeral of Constantine BUt after he had withdrawn himself together with the Military Companies the Ministers of God as likewise the Multitudes and all the Congregation of the Faithfull came forth and by prayers performed the Rites of the Divine worship At which time this Blessed Prince lying on high upon a lofty place was celebrated with praises Likewise a vast number of people together with those persons consecrated to God no◠without tears and great lamentation poured forth prayers to God for the Emperour's Soul thereby performing a most gratefull Office to this pious Prince Further herein also God demonstrated his singular Favour towards his Servant because after his death he bequeathed the Empire to his own dear Sons who were his Successours and because agreeable to his own most earnest desire the Tabernacle of his thrice-blessed Soul was vouchsafed a place with the Monument of the Apostles to the end namely that it might be honoured in the same degree with the name of the Apostles and that it might be joyned with God's people in the Church and might be vouchsafed the Divine Rites and Mystick Service and might enjoy a Communion of the Holy Prayers but that He himself possest of the Empire even after death managing the whole Government by a Return to Life as 't were Victor Maximus Augustus might in his own name still Rule the Roman State CHAP. LXXII Concerning the Bird termed the Phoenix NOt like that Egyptian Bird which being the only one of her kind is said to die upon an heap of Spices at her death making her self a sacrifice and presently as 't is reported is restored to life again out of those very ashes and raising her self by her wings appears the same in kind that she was before But in the same manner with his Saviour rather who like wheat sown from one Grain diffusing himself into many by the blessing of God hath brought forth an Ear of Corn and hath filled the whole world with his fruits In a like manner hereto this thrice-blessed Prince by the Succession of his Children from being one has been made many in so much that throughout all Provinces Statues are raised in honour of Him together with his Sons and the usual name of Constantine obtaines even after his death CHAP. LXXIII In what manner they Stamp't Constantine on Coyns ascending up into Heaven as ' t were MOreover Coyns were Stamp't bearing this impress on the fore-side they exprest this Blessed Prince with His Head covered But on the Reverse he was represented sitting like a Charioteer in a Chariot drawn by four Horses and taken up into Heaven by a hand stretcht out to him from above CHAP. LXXIV That whereas God had been honoured by Him He was on the other hand deservedly honoured by God THese Miracles the supream God laid before our very eyes in the person of Constantine who was the only Prince of all the preceding Emperours that had openly profest himself a Christian whereby God manifestly declared How great a difference he made between those who thought good to worship him and his Christ and them that had embraced a contrary opinion Who having brought a War upon God's Church thereby rendred him their Enemy and Opposer And indeed the disastrous and unfortunate close of every of their Lives has produced a most convincing Argument of the greatness of the divine hatred towards them in the same manner that the death of Constantine has rendred the pledges of God's favour in reference to him manifest and apparent to all men CHAP. LXXV That Constantine was more pious than any of the foregoing Roman Emperours VVHo being the Sole Emperour of the Romans that had honoured God the Supream King with a Transcendency of piety and the only one that had freely and boldly published the Doctrine of Christ to all men and the only person as I may say that had raised his Church to such a degree of Honour and Glory as no one had ever done before and the only person that had totally destroyed the Errour of Polythëism and confuted all the Rites and Modes of such a Superstition is the only person also that was vouchsafed such honours both in this Life and after death as no one either amongst the Graecians or Barbarians is reported ever to have obtained Nor can there be any one mentioned amongst the ancient Romans themselves from the Remotest Times to this present Age who may be compared with this our Prince THE EMPEROUR Constantine's Oration WHICH HE ENTITLED TO THE CONVENTION OF THE SAINTS CHAP. I. The Preface makes mention of Easter and that Christ having been several ways beneficial to all men hath had plots framed against him by those on whom he has conferred favours THE more than usual Brightness and Splendour both of the Day and Sun the Preface of the Resurrection the new Reparation of Bodies long since dissolved the Foundation of the promise and the way leading to Life eternal the day namely of the Passion is now come Dearest Doctours and all the rest of You My Friends Ye Multitudes of Believers are far more Blessed than others Ye who worship God the very Authour of Religion and who as well by an inward sense of every particular Soul as by outward Expressions do without intermission praise Him according to those Rules contained in the Divine Oracles But Thou Nature Mother of all things What of this sort hast Thou ever conferred upon the world Or rather what is in any wise Thy work In as much as He who is the Authour of all things was the Framer of thy Sanctity also For He it is who has adorned Thee in as much as the Beauty of Nature is a Life agreeable to God But those things prevailed afterwards which are directly contrary to Nature namely that no one should adore God the Authour of all things with a congruous worship and that it should be supposed that all things were managed not by Providence but Chance in a disorderly and discomposed manner And although the Prophets inspired by the Divine Spirit particularly and in express words foretold these things to whom Credit ought to have been given yet impious injustice made its Resistance by all manner of devices hating and reproaching the
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
the stomack with a Launce and thus he laid him on a pile of wood set on fire and wholly consumed him In Egypt likewise innumerable slaughters of men were committed For at Heliopolis three men were every day sacrificed to Juno the barbarousness of which thing King Amoses having lookt into and rightly considered ordered the like number of men made up of wax to be substituted in their room Also in the Island Chius they sacrificed a man to Bacchus Omadius and they did the like in Tenedos In Lacedaemon they performed a sacrifice to Mars by offering men and they did the very same in Creet where they sacrificed a man to Saturn At Laodicea in Syria a Virgin was every year sacrificed to Minerva in place of whom a Hart is now offered Moreover the Libyans and Carthaginians appeased their own Gods with humane sacrifices Also the Dumateni of Arabia offered a Boy in sacrifice yearly whom they were wont to bury under the Altar History does inform us that all the Greeks in general before they marched out to war usually sacrificed a man and the Thracians and Scythae are recorded to have done the like The Athenians mention the Virgin-daughters of Leus and the daughter of Erechtheus as offered in sacrifice amongst them And who is ignorant that even at this present in the City Rome on the Feast of Jupiter Latiaris a man is sacrificed The most approved persons amongst the Philosophers have by their own testimony evidenced that these things are thus Moreover Diodorus who composed an Epitome of Libraries says that the Africans offered as a publick sacrifice two hundred of their noblest Boyes to Saturn and that three hundred other persons voluntarily presented their own sons not fewer in number to be sacrificed But Dionysius the Writer of the Roman History does relate that Jupiter himself in his own name and Apollo required Humane sacrifices in Italy from those termed The Aborigines and says farther that those persons from whom these sacrifices had been required offered a portion of all manner of Fruits to the Gods but because they did not sacrifice men also he adds that they fell into all sorts of Calamites and that they could not procure a relaxation from these mischiefs till such time as they had Decimated themselves And that being in this manner compelled to take off every tenth man by offering him in sacrifice they became the Occasioners of the depopulation of their own Country With so many and such great Calamities was the whole Body of mankind heretofore afflicted Nor yet was this the only unhappiness wherewith men were attended but they were slaves to infinite other and those deplorable and incurable mischiefs For all the Nations disperst thorowout the whole world both Greeks and Barbarians stirred up as 't were and provok'd by a devilish impulse were seized with the horrid and most sore disease of Sedition in so much that the Sons of Men were unsociable and irreconcileable one to another the great Body of Common Nature was torn piece-meal and its members scatter'd here and there and in every corner of the Earth men were dis-united and strove with one another on account of their different Laws and Forms of Government And not only this but being enraged by frequent commotions and insurrections they made attacks upon one another so that they spent their whole lives in continued fights and intestine wars nor durst any one unless arm'd at all points like a warriour stir abroad and travel whither he had a mind to go Moreover throughout all Countries and in the Villages the Boors wore swords and possest themselves of provisions of Arms rather than of Tools and furniture to till the ground and to pillage and make slaves of such of the neighbourhood as they had taken Prisoners was by them placed to the account of valour Nor were they satisfied only with this but taking an occasion of leading unclean and wicked lives from those Fables which they themselves had coyn'd concerning their own Gods they ruined their own souls as well as bodies by all the ways and methods of intemperance Nor did they acquiesce herein but passing those Bounds and Limits which Nature has set they proceeded farther and abused one another by the commission of such acts of Obscenity as are as unfit to be declared as incredible And men with men wrought that which is unseemly and received in themselves that recompense of their errour which was meet as the Sacred Scriptures do express it Nor were they satisfied herewith but having deprav'd those Notions concerning God infused into them by nature they lookt upon all affairs here below as not managed with any thing of Care and Providence but ascribed the Origine and Constitution of this Universe to rash and fortuitous Chance and to fatal Neoessitie Neither did they end here but supposing their souls to perish together with their Bodies they lead a brutish and lifeless life not searching into the nature of the soul not expecting the Tribunals of Divine judgment not weighing in their minds the rewards of virtue or the punishments of an unrighteous and wicked life Moreover whole nations enslaved to various sorts of impiety consumed away in a brutish course of life as if rotted by some inveterate disease For some made horrible and most unnatural Mixtures with their own Mothers others married their own Sisters others debauch'd their own daughters And some murdered strangers who had come to them others fed upon humane flesh others strangled their aged people and afterwards feasted on them others cast them to dogs whilst they were yet living to be devoured by them The time would fail me should I attempt to give a particular Narrative of all those mischiefs of that complicated and inveterate disease which had seized the whole Body of mankind These and ten thousand more of the same nature with these were the calamitous distempers on account whereof the most Gracious Word of God compassionating His own Rational Flock heretofore by some of His Prophets and long after that by other pious men and then by those famous and illustrious persons who lived in the following ages incited those that were despair'd of and lost to their own Cure and partly by Laws partly by various exhortations and partly by all manner of instructions He infused into men the Beginnings and first Rudiments of Divine Worship But when Mankind stood not any longer in need of humane power but wanted an Assistant far superiour and more powerfull than man was in regard the Sons of men wandred in errour this way and that way and were most cruelly torn in sunder not by wolves and fierce wild-beasts but by terrible and raging Daemons and by furious and soul-destroying Spirits at length The Word of God in Obedience to His most Excellent Father's Command with all imaginable willingness came to us Himself and entred Our Tents Now the reasons of His
did they look upon any Country as their own besides the heavenly Jerusalem Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the term in the original So the Ancient Greeks called that which the latter call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an allegory as they term it when one thing is said another is to be understood Vales. e From these words of Philo we may easily perceive that these Therapeutae were not Christians For the professours of Christianity were then of a very fresh date Besides what writings could these be The Books of the Prophets they were not for Philo separates them from these speaking of them a little before They could not be the Gospels nor the Epistles of the Apostles for they were scarce written in Philo's age however they could not then be called the writings of antient persons at least by Philo. Vales. f The composition of Psalms and Hymns was not in use so early in the Church as these words of Philo must suppose if we understand them to be spoken of the Christians that came in after the times of Antoninus when learned men began to embrace the Christian Faith So that neither can these words of Philo be any ways understood of Christians The junior Pliny indeed in his Epistle to Trajan Lib. 10. Epist. 97. says it was a custome of the Christians in their Coetûs carmen Christo tanquam Deo dicere secum invicem i. e. to say one with another by turns a verse or Hymn to Christ as unto God But there is a difference between saying and composing a song or Hymn and besides this was long after Philo's time See D r Hammonds preface to his Exposit on the Psalms and M r Gregory's Posthumous works Discourse 2d. g Eusebius means that whole week which precedes the feast of Easter which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great week and we the Passion week But in Philo's Book there is no mention of this feast of Easter He speaks indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a great solemnity but by his following words 't is evident he means the Jewish-feast of weeks or our Pentecost Vales. h He means the Presbyters concerning whom See Philo in his said Book De vitâ contemplat p. 899. Edit Par. Vales. a This Book of Philo's is not now extant Vales. b In Suidas this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inscription Suidas took from Sophronius the interpreter of Jerom. But our excellent M. SS Maz. Med. Fuk and S r Henry Savills have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I agree with Nicephorus who rightly distinguisht the two Books of Philo the one of which was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of flight and choice the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of nature and invâ—ntion Whence it appears that that Book of Eusebius's which Nicephorus made use of was in this place more correct than our copies Vales. c 'T is manifest that Philo wrote three Books on this Subject That Dreams are sent from God The first of which is lost the second is extant in the Paris Edition of Philo pag. 465. in the beginning whereof he makes mention of a former Book which he had written on that subject The third is also extant in the same Edition pag. 1108. but misplaced Whether he wrote any more than these three is uncertain Suidas mentions five Books of Philo's De Somniis Vales. d In the Maz. and Fuk. M. SS it s written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer for there was onely one Book that bore this Title In a M. S. copy of Philo's works in the Library of Auspurg this Book of Philo's De Providentiâ is confounded with another of his Adversus Flaccum Indeed this Book De Providentiâ is lost But there is an eminent fragment of it in Eusebius De preparat Libr. 8. cap. Ultim and in Libr. 7. cap. 21. Vales. e I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Jews for so this Book is quoted by Eusebius in his 8 B. De Preparat Evangel chap. 10. where there is a most elegant place produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. out of the Apologie of Philo for the Jews Rufinus confirms this our emendation who turns this place thus de Judaeis Apologeticus Liber Vales. f Jerome makes mention of this Book of Philo's in his interpretation of the Hebrew names Moreover Philo having onely interpreted those names that occur in the Law and the Prophets Origen added afterwards an interpretation of the words and names of the New Testament supplying that which seemed to be wanting in Philo's Book as Jerome writes in that Book of his now mentioned Vales. g Eusebius took this out of the Acts of the Apost chap. 18. v. 2. And Orosius writes as he had it out of Josephus that this was done in the ninth year of Claudius But that place of Josephus which Orosius quotes is not now extant Therefore Orosius seems to me to have forgotten himself And truely it is not very likely that Claudius the Emperour who had so great a kindness for the Jews as appears by his many Edicts extant in Josephus should drive the Jews in particular out of the City I should rather think whenas there was a great famine at Rome which in Eusebius's Chronicon is said to have happened in the tenth year of Claudius that Claudius expelled all forreiners out of the City amongst whom were the Jews also For so Augustus did before and 't was frequently practised by the following Emperours as oft as the City of Rome was in any scarcity of Provision and so I judge that place of Luke in the Acts is to be understood But if any one relying on the Authority of Suetonius whose words are these Judaeos impulsore CHRESTO assiduè tumultuantes Româ expulit in the Life of Claudius See D r Hammonds Annot. on Acts 26. v. 31. does reject this our Opinion I will not much withstand him All the Chronologers downwards follow Orosius as does also Barronius in his Annals Whom I much wonder at in that when he had placed this Edict of Claudius on the ninth year of his Reign he should also cast the Jerusalem Council upon the same year Which is manifestly repugnant to the History of the Acts of the Apostles For after the Jerusalem Council which is related Acts 15 Paul going back to Antioch delivered the Epistle of the Apostles to the brethren and is said to have tarried there some time After this being parted from Barnabas he went into Syria and Cilicia Preaching the Word of God Then he travelled into Phrygia Galatia and Mysia where he was warned by the Holy Spirit in a dream to sail into Macedonia and first Preach't the Faith of Christ at Philippi after that at Thessalonica and Berea Sailing thence to Athens he staied there a good while expecting Timothy and Sylas and Preached the Word of God to the Athenians Then going to Corinth
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
in this chapter Eusebius favours our conjecture B. 6. chap. 39. where speaking of Alexander the Bishop he uses this very phrase Vales. b The Kings M. S. and Stephens Edition doe here insert these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mariner but they are wanting in the Maz. Med. and Fuk. M. SS Indeed Tertullian in his book de praescription does testifie that Marcion was at first a Mariner ubi â—unc says he Marcion Ponticus nauclerus Stoica studiosus Vales. c The Kings M. S. and Robert Stephens Edition call this man's name Potimus the Maz. Med. Fuk. and Savill M. SS term him Potitus so does Rufinus in his Version and Theodoret B. 1. Hâ—râ—t Fab. Vales. * He means Marcion see B. 4. chap. 11. * That is the holy Ghost whom S t John in his Gospel does several times call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comforter See Jo. 14. 6. a Rufinus and Cristophorson supposed the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie errourâ— Nicephorus takes it in such a sense as to signifie a discharging and thought that Blastus as well as Florinus was degraded from being a Presbyter Vales. a The opinions of Writers are various and different concerning this person whose authority Eusebius quotes in this chapter Rufinus Nicephorus B. 4. chap. 23. and Baronius thought it was Apollinaris of Hierapolis whom Eusebius mentioned a little before Jerom in his book de Scriptor Eccles. supposed him to be Apollonius and afterwards thinks 't was Rhodon Apollinaris of Hierapolis was not the Authour of this book 't is from hence manifest because he wrote against the Cataphrygian Heresie when it newly arose as Eusebius attests at the end of B. 4. But this unknown authour compiled his books after the death of Montanus Maximilla and Theodotus as appears by the fragments of them quoted in this chapter See Halloixius in his notes on the life of Apollinaris chap. 3. Vales. b In the Greek Menology at the 22 of October mention is made of the holy Averciâ—s so Nicephorus calls him B. 4. Bishop of Hierapolis a worker of Miracles Halloixius put forth this persons life in Greek Tome 2. concerning the famous Writers of the Eastern Church Vales. c Why this Authour without a name calls the Herâ—sie of the Cataphrygians the Sect of Miltiades rather than of Montanus 't is hard to be determined For he means not here that Miltiades of whom Eusebius speaks in the following chapter For he wrote for the Catholick Truth against the Cataphrygiant The Learned Langus who translated Nicephorus at this place put in Alcibiades in stead of Miltiades Indeed Alcibiades is by Eusebius B. 5. cha 3â— named amongst the principal Abettours of the Cataphrygian Heresie Therefore we must either read Alcibiades here or Miltiades there Vales. d The Kings M. S. and Nicephorus B. 4. chap. 23. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. throughout Pontus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Church of the place to wit Ancyra Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is filled with the noise of c. For the whole Church of that place â—ounded with the rumour of this New Prophecy inasmuch as by reason of the strangeness of this great matter all men talk't of it Hence it appears that the gift of Prophecy was in those times rare and unusual in the Church seeing that the Prophecy of Montanus which then arose stirred up at that time such commotions in the Church Which certainly had not happened had the gift of Prophecy been then common in the Church Vales. f S r Hâ—n Savill in the margin of his Copy made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. continually daily so Christophorson read it Vales. g The reading of the Fuk. and Savill M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the enemies of God So he calls the Montanists because they were the introducers of a new Paraclete or holy Ghost Vales. h This Zoticus Otrenus must be distinguished from Zoticus of Comanes the Bishop whom this Authour mentions hereafter in this chapter For he of Comanes was the antienter of the two Vales. i There were heretofore two Mysia's as also two Phrygia's says Strabo B. 12. The one called the Greater which Strahâ— calls Olympone the other the less which Ptolemy calls Hellesponâ—ia Both of them bordered on Phrygia Whence arose the Greek proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which see Erasm. Adag p. 171. Edit Wechâ—lian There was also another Mysia in Europe which the Latines call Masia but the Greeks always Mysia To difference this Mysia therefore from the other 't is stiled here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that Mysia which borders on Phrygia or Mysia in Asia In the Maz. M. S. this Town is called Ardabab Vales. * Or distinction for the term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †See Mat. 24. 11. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor taken from women who leaving their husbands bed go by stealth to that of the Adulterer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep iâ— often used for these adulteries as it occurs frequently in sacred Writt Vales. l Montanus or rather the devil who spoke through the mouth of Montanus knew that 't was predicted by the Lord that the spirit of God at his coming should reprove the world of â—in Therefore the devil that he might make his Auditours believe he was the true Spirit of God did sometimes reprove and rebuke them Vales. m Amongst the Montanists there was a certian Chest into which those of their party put money which was for the maintenance of the Prophets Theodotus was the first that lookâ— after this Chest whom this Authour does therefore call the procuratour of their Propâ—ecy Montanus with his Prophetesses was otherways a great coâ—ener who under a pretence of offerings scraped much money together He usually gave salaries to the Preachers of his doctrine 'T was necessary therefore he should have his Treasury and one to oversee and look after it who also might deliver out the stipends to such as Montanus ordered should be paid Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be seized with a false extasie or trance For there are true extasies such was Peter's Act. 10 and Pauls when he was caught up to the third heaven There are also false extasies amongst hereticks which this Authour does elegantly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These false extasies diâ—teâ— little from madness because the devil is the procurer of them but those which proceed from the divine spirit doe not at all disturb the state of the mind but are calm and pleasant as Epiphanius says in Heres Cataphryg Vales. o These words within this parenthesis seem to me to be a Scholion which some old Scholiast or Eusebius himself put in the margin of his book at this place Besides from hence it may be collected that Asterius Urbanus was the Authour of these three books against the Cataphrygians and not
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
ex Deo non est Every spirit which confesses Jesus Christ is come in the flesh is of God and every spirit which separates Jesus is not of God In that Greek Copy therefore which the old Latine Translatour made use of it was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every spirit which separates Jesus from God is not as Socrates attests it to have been written in the ancient Copies Notwithstanding Socrates seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words we have exprest in our Version For Socrates's following words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that some persons have depraved or corrupted this Epistle being desirous to separate the Manhood of Christ from his Deity or Man from God In the Alexandrian Copy the various readings whereof the English have given us this place in John is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And every spirit which confesses not Jesus is not of God Which comes nearer to the vulgar reading Vales. * Or Dispensation of man †Or To separate man from God e Socrates mistakes here and whilest he reproves Nestorius falls into the Errour of Eutyches who thought that after the Union there was not two but only one nature in Christ. Unless we should say that Socrates speaks concerning the persons not the Natures By this means Socrates might be excused if his words would admit of this sense 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which terms these words are spoken do altogether signifie Natures not persons Vales. * That is God with us †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nicephorus quotes these two Verses thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the latter verse would be written better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Made up the Synod a Socrates mistakes at this place in attributing that to Nestorius which was done by John Bishop of Antioch Therefore Evagrius and who has followed him Nicephorus do deservedly reprehend our Socrates Now the business as we are informed from the Acts of the Ephesine Synod was transacted in this manner When Nestorius had been condemned and deposed by the holy Synod and the Letters of Deposition had been sent to him he sent forthwith a relation to the Emperour Theodosius wherein he complained of his Adversaries violence and that they would not expect the coming of the Eastern Bishops who 't was said would quickly be there This relation was subscribed by ten Bishops of Nestorius's party On the fifth day after comes John Bishop of Antioch with the Eastern Bishops Who having understood what had been done assembled together the Bishops as well the Eastern Prelates whom he had brought with him as those ten which as we have said had subscribed Nestorius's Relation and deposed the Bishops Cyrillus and Memnon At this Little Councill of Johannes's Nestorius himself was not persent because having been condemned by an Episcopall sentence he had not been restored by the determination of a Synod But the Bishops of his party whom the sentence of the Synod had in no wise touched were present Wherefore Socrates may be excused if we say that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not denote Nestorius himself but the Bishops who were of his party and had subscribed his Relation But in the other particulars Socrates is not to be excused Vales. * See chap. 26 and 27. †Or Elected ‖ Or City * Chap. 11. a This is the eighteenth Canon of the Synod at Antioch Socrates speaks of this Synod at book 2. chap. 8 and this very Canon occurs at pag. 447. Tom. 1. Edit Beveridge But Socrates is mistaken in thinking that the Bishops relled upon this Canon that they might exclude Proclus from the Constantinopolitan See 'T is true indeed that Proclus was one of their number who are meant in the foresaid Canon For after he had been ordained Bishop of Cyzicum by Sisinnius Patriarch of Constantinople he was not admitted by the Inhabitants of Cyzicum as Socrates has related before But the Bishops who were against Proclus's Election relied not upon this Canon but quoted the twenty first Canon which occurs at pag. 450 Tom. 1. Edit Bever of the same Synod in confirmation of their own opinion the Contents whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop ought not in any wise to remove from one See to another neither rushing into it wholly on his own accord nor forcibly compelled by the people nor yet necessarily constrained by the Bishops but let him continue in that Church which God has at first allotted to him nor let him remove from thence agreeable to the Pristine determination made concerning this matter Our Socrates is therefore mistaken who has put the eighteenth Canon of the Antiochian Synod instead of the one and twentieth He is out in this also to wit in supposing that these words in the close of the eighteenth Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do favour his own opinion Those words we have rendred thus Suscipere autem debet quicquid Provinciae Synodus de ejus negotio judicans constituerit But he ought to embrace whatever a Synod of the Province having had Cognizance of his Case shall think good to determine Socrates thought this to be the consequence of these words viz that if a Synod of the Province should think fit to translate the foresaid Bishop to some other See that Bishop ought to obey that determination But 't is plain that he is out in regard Translations of Bishops are expresly forbidden in the twenty first Canon Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Dionysius Exiguus renders thus Quod visum fuerit judicando Decreverit shall by judging Decree what shall seem good The old Translatour also whose Version was heretofore in Henricus Memmius's Library and has lately been published at Paris renders it after this manner Sed spectare cum oportere quo usque Provinciae Synodus de eo quae eis videntur ordinet But he ought to expect till such time as a Synod of the Province shall determine concerning him what they think good Where you may remark by the by that the old Translatour in his Copy read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as neither did Socrates The same phrase occurs above in the Appendix to the sixth book where Johannes speaks to the Bishops thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have thus rendred into Latine Causam ad vos delatam perpendentes ipsi ac dijudicantes definite But 't is better to translate it thus quodcunque vobis visum fuerit c. Vales. Our English rendition of that place is this do you inquire into the Cause and make such a definitive determination as you shall think fit c Perigenes had been born and baptized at Corinth the Metropolis of Achaia having afterwards been made a Clergy-man he continued Presbyter of the same Church a long while with great integrity Afterwards when he had been promoted to the
〈◊〉 〈◊〉 〈◊〉 c. The Imperiall Letters therefore were dispatcht away both to Cyrillus and also to the Bishops that presided over the Holy Churches in all places Vales. * In the year of Christ 431. See D r Beveredge's Annot. in Can. Concil Ephes. pag. 103. c The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us displeased Nicephorus Therefore instead thereof he substituted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the holy Apostles But this emendation was needless For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us is at this place put for the Church of God which at that time resided in the Apostles Indeed the Holy Spirit had descended on Mary before at such time as she conceived the Son of God and afterwards upon Christ when he had been baptized in Jordan Which hapned to them by a speciall priviledge But the Holy Spirit descended first on the day of Pentecost upon the Church of God by the Apostles for the Apostles delivered the same Spirit which they then received afterwards to their successours by imposition of Hands Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it seems uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be said But Christophorson read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he renders this place after this manner Johannes Praeful Antiochia c. John Bishop of Antioch together with his Bishops was absent at the day appointed not willingly indeed as it seems to many persons who have a mind to defend this fact of his Notwithstanding I cannot approve of this emâ—â—dation although Sr Henry Savill hath set it at the margin of his Copy Musculus renders this place thus Verùm praeter animi sui sententiam sicuâ— multis moram illam excusans ostendit But contrary to his own mind as he has also demonstrated to many persons in his excusing that delay But I am of opinion that no alteration is to be made here and do render the place thus But Johannes Bishop of Antioch together with the Bishops about him was absent at the set day not willingly as it seems to many persons from the Apology he made c. doubtless there can be no other sense of these words Vales. e The Greeks heretofore termed the first Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Sunday So Gregorius Nazianzenus calls it in his nineteenth Oration which he spake at the Funerall of his own Father Gregorius There is extant an Oration of the same Gregorius's to wit his 43 Oration upon this New Sunday in which Oration he gives a reason why this day should be called New Sunday Further the Synod in Trullo Can. 66 terms this Sunday which we now commonly call Dominicam in Albis the Sunday in the Albs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New Sunday Vales. M r Smith in his Account of the Greek Church pag. 32 Edit Lond. 1680 tells us that the Greeks do still term thu Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Sunday and that 't is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meursius says it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regenerating or renewing Sunday See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Here and in Robert Stephens's Edit this passage is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Cyrillus administring c. In which clause as the Learned D r Barrow remarks in his Treat of the Pope's suprem pag. 289 a word seemeth to have fallen out Zonaras on the 1 Can. Synod Ephes. Tom. 1. Edit Bever pag. 100. expresses this passage more plainly in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Cyrill Pope of Alexandria presiding over the Orthodox Fathers and also holding the place of Celestine And Photius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril supplyed the seat and the person of Celestine Bishop of Rome From which Authours 't is plain that Cyrillus had the disposall of Celestine's single suffrage and that Pope's legall concurrence with him in his Actings in that Synod But Cyrillus had no Authoritative presidency from Celestine because the Pope could by no delegation impart that himself having no title thereto warranted by any Law or by any Precedent that depended on the will of the Emperours who disposed of it according as they saw reason A notable instance whereof we meet with in the next Ephesine Synod which in design was a Generall Synod legally convened though by some miscarriages it proved abortive mentioned by our Evagrius in the tenth chapter of this Book where though Julius or rather Julianus Pope Leo's Legate was present yet by the Emperours Order see the words of his Letter Syn. Chalced. Act. 1. P. 59. Dioscorus Bishop of Alexandria presided Nicephorus book 14. chap. 34 tells us that in regard Celestine Bishop of Rome could not be present at this Synod by reason of the dangers of such a voyage he made Cyrillus his Deputy and that from this time Cyrillus and the succeeding Bishops of Alexandria challenged the name of Pope c. Doubtless Nicephorus is mistaken herein For Dionysius Alexandrinus in his third Epist. to Philemon part of which is quoted by Eusebius Eccles. Hist. book 7. c. 7. mentioning Heraclas his predecessour in the Alexandrian See says these words concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received this Rule and Canon from Heraclas our Blessed Pope And Athanasius in his second Apologetick Tom. 1. pag. 786 Edit Paris 1627 has recorded an Epistle written to him from Ischyras which has this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Athanasius the Blessed Pope Therefore these words of Nicephorus's are as Valesius says truly in his note here inepta falsissima foolish and most untrue And that other remark of Valesius's here which he makes from the former part of the now cited passage in Nicephorus to wit that 〈◊〉 well Nicephorus as those from whom â—e borrowed this doubted not but the Bishop of Rome was the Sovereign judge of all the Churches is questionless no less foolish and false 'T is indeed true that the Bishops of Rome have some Centuries since claimed an Authority not only of presiding in but also of indicting and convening Generall Councills But how unjust this claim is as well in respect of Right as Practise will be evident to him who with attention and consideration shall peruse these Ecclesiastick Historians Look back to what Socrates says in the Proeme to his fifth Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We do continually include the Emperours in this our History because from such time as they began to embrace the Christian Religion the affairs of the Church have depended on them and the greatest Synods have been and at this present are convened by their determination and appointment But for a most full and compleat satisfaction in these points viz. concerning the Bishop of Rome's Sovereign power to indict and preside in Generall Councills I referr the Reader to the
life he means the Monks †Or upon c Nicephorus Callistus terms this Jacobus Nisibenus and adds that mention is made as well of him as of Varadatus or Baradatus by Theodoret in his Historia Religiosa Notwithstanding Theodoret in chap. 21. of his Historia Religiosa does not say that Jacobus was a Nisibene which thing Theodoret would not in any wise have omitted if Jacobus had indeed been a Nisibene For whereas he notes that this Latter Jacobus was like the former Jacobus Nisibenus not only in name but in manners and dignity for both of them were Priests if he had been a Nisibene also Theodoret would in no wise have omitted that at that place Neither does Theodorus Lector Collectan book 1. make this Latter Jacobus who answered Leo Augustus's Circular Letters a Nisibene nor yâ—â— Theophanes in his Chronicon pag. 96. There is also extant an Epistle of Theodoret's written to this Jacobus in which he terms him a Presbyter and a Monk Instead of Baradatus Theophanes stiles him Bardas corruptly as I think In the Third part of the Chalcedon Synod pag. 375. amongst the Monks to whom the Emperour Leo wrote Letters the first named is the Monk Jacobus Nisibenus then Symeones and Baradatus Ephremius Bishop of Antioch makes mention of them also in his Epistle ad Monachos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Severianos and in his third Oration which he wrote to the Monks Domnus and Johannes as it occurs in Photius Vales. a I am of the same mind with Christophorson and S r Henry Savil who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having been illegally have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having been illegally performed 'T is certain in these books of Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was most frequently put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we following the authority of the M. S. Copies have mended But at this place in regard the Manuscript Copies differed not from the printed ones we scrupled the altering of any thing Vales. b The name of this Silentiarius was wanting in the ordinary Editions and in Nicephorus We have put it in from the incomparable â—â—orentine Manuscript wherein 't is plainly and expressly written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Diomedes the Silentiarius Concerning the Silentiarii I have heretofore observed something in my Notes on Amm. Marcellinus Vales. c Nicolaus Alemannus in his Historicall Notes on Procopius's Historia Arcana pag. 103 Edit Lugd. 1623 tells us that the Silentiarii whom Procopius as he remarks sometimes terms Domestici and Protectores were Officers of the greatest honour about the Emperour in regard they were of the Emperour 's inmost Chamber on which account they were also termed Cubicularii He says further that the outward Chamber out of which there was an immediate passage into the very Chamber of the Emperour by reason of the silence there kept in Reverence to the Emperour was termed Silentium the Silence which the Greeks by a corrupt name called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence these Cubicularii had the name of Silentiarii Meursius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes two Orders of these Officers the first was a meaner sort of Office their business was to command the people to be silent and quies The other Order of the Silentiarii was far more honourable they were says Meursius over the Secrets of the Emperour and are reckoned amongst the Clarissimi See D r Howell's account of these Officers Part II of his Hist. chap. 1. pag. 51. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood this place very ill as it appears from his Version for he renders it thus istarum Epistotarum Exemplaria extant in litteris Leonis Imperatoris generatim ad omnes scriptis c. The Copies of these Epistles are extant in the Empeperour Leo's Letters which he wrote in general to all persons c. But Liberatus Diaconus in his Breviarium chap. 15. does incomparably well declare what these Encyclica that is Circular Letters were in these words Imperator scripsit singularum civitatum Episcopis de utroque negotio c. The Emperour wrote to the Bishops of every City concerning each affair consulting what ought to be done c. Who return answer that the Chalcedon Synod is to be vindicated even unto bloud but that Timotheus was not only not to be reckoned amongst the Bishops but to be deprived even of the Christian Appellation And these Epistles or Relations of all the Bishops in one body of a book are termed Encyclicae Further these Encyclicae translated almost all into Latine are extant in the third part of the Chalcedon Synod pag. 372 c. of the Cologne Edition an eximious piece of Ecclesiastick Antiquity which I heartily wish were extant in Greek There is mention made of these Encyclicae in Victor Tunonenfis's Chronicon Vales. * Or I would not bring a greatness upon this present work †Or with all suffrages e There is mention of this Amphilochius Bishop of Side in Photius's Bibliotheca chap. 52. Where the Letters of Atticuâ— and Sisinnius Bishops of Constantinople written to him are recorded The same Amphilochius was present at the Ephesine and Chalcedon Synods as 't is apparent from the Synodick Acts. Further Eulogius Bishop of Alexandria book 9 does attest that this Amphilochius Bishop of Side although at the beginning he had affirmed in his Letters to the Emperour Leo that he could in no wise give his assent to the Chalcedon Synod yet some little time after consented and subscribed to that same Synod Eulogius's words are related by Photius in his Bibliotheca pag. 879 Edit David Hoeschel 1611. Vales. * The Emperour †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 1 Cor. 15. 8. * Or how could he our Saviour have â—ad a place amongst so many so great and such Holy Fathers unless the Holy Spirit had been with them from the beginning †Or people * See chap. 5. †Or elect Timotheus another Bishop successour to Proterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Nicephorus writes it But in Liberatus's Breviarium chap. 16 this surname of Timotheus is written far otherwise For Liberatus's words are these Et exilio relegatur Timotheus Aelurus Chersonam arctâ custodiâ fit pro Proterio Timotheus câ—gnomento Salophaciolus sive Asbus And Timotheus Aelurus is conveyed into banishment to Chersona under a close guard and in Proterius's stead Timotheus surnamed Salophaciolus or Asbus is made Bishop But in Liberatus it must be written Albus as Theophanes informs us in these words See his Chronicon pag. 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But another Timothy surnamed Albus called also Salophaciolus was ordained Cedrâ—nus relates the same What must we say therefore Shall we affirm that in Evagrius it must be written Albus instead of Basilicus Or does Salophaciolus import something that is royall Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies â—ascia which may be taken for a royall Diadem But nothing
†Or Substance * Or Subsistencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is to the Father and to the Holy Ghost In Nicephorus Book 17. Chap. 35 where this Edict of the Emperour Justinus concerning the Faith is recorded this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is equall to the Father and to the Holy Spirit Which reading Christophorson hath followed For he renders it thus Qui est equalis Patri Spiritui Sancto who is equall to the Father and to the Holy Spirit But in this place the equality of the Father and Son is not treated of but whether Christ be one of the Trinity I have therefore supplyed this place righter from the excellent Florentine Manuscript in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is in the Father and in the Holy Spirit Vales. In Robert Stephens the reading is the same with that set at the beginning of this note †Or Are of * Or a certain or some one man ‖ Or Received * Or Made up b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place ill in this manner Non Confusionem in Unitatem introducimus We introduce not a confusion into the Unity Nor has Musculus done righter who translates it thus Unitatem non conâ—â—ndimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitatem Unity very erroneously That Learned man hath committed the same mistake who has done into Latine the Fragments of Ephraemius Bishop of Antioch which are extant in Photius's Bibliotheca But why Christophorson who every where renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copulationem Copulation should at this place translate it otherwise I know not Johannes Langus Nicephorus's Translatour renders it thus In Unione confusionem non inducimus We induce not a confusion in the Union Exactly right if you add a Syllable in this manner in Unitione in the Unition For the term Unio though it be now a days frequently used in the Schools of Philosophers and Divines is a barbarous word when 't is taken for Unition For Unio in Latine signifies Unitatem Unity as may be proved from Tertullian Jerome Prudentius Pope Simplicius and others Let therefore those Zoili Carpers or Censurers cease reproving of us because in the Letter of Alexander Bishop of Alexandria which is recorded by Socrates book 1. chap. 6 we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Union For we did that from the use and propriety of the Latine Tongue which they being wholly ignorant of thought that Unio Union was nothing else but Unitionem Unition But betwixt Unio and Unitio there is as much difference as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Union or Unity there is nothing but what is simple or single But in Unition something compounded of two is necessarily understood 'T is certain the Old Translatour of the Chalcedon Synod always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unition or adunation Vales. * Or Shall not †Or So as we are ‖ Sublimity or Eminency * Or Being both at the same time †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood or rather existing c. Nor do I doubt but the Emperour Justinus wrote so as I have said For he reproves himself because he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form fashion state d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Flesh. Which reading is not tollerable For Christ had not a proper subsistency in the Flesh but before he assumed Flesh he had a proper subsistency in regard he was the second person of the Sacred Trinity Nevertheless if any one be minded to defend Nicephorus's reading I shall not much gainsay it For it more fitly coheres with the words preceding The sense therefore is this that the Son of God who had a proper subsistency from all Eternity having assumed Flesh subsisted therein personally Vales. * Points or Opinions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same mind with the Learned who have long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the c. Although Nicephorus has retained the vulgar reading Vales. †Sent forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons is used on account of Nestorius's Heresie who asserted two persons in Christ the one of man the other of the Word But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllables was annext on account of the Futychians and Acephali who affirmed that Christ consisted of two Natures before the Unition but after the Unition they asserted but one Nature in him On the other hand the Catholicks adored Christ in two Natures Those Syllables therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which though they are different yet if they be rightly understood do both aim at one and the same Faith and Opinion as Justinus adds See Evagrius above at book 1. chap. 1 note c. Further this Edict was promulged by Justinus Junior on the first year of his Empire to wit the year of Christ 566 as Baronius remarks than which Edict Justinus conferred nothing more upon the Catholick Church but satisfying himself in having only expounded the Orthodox Faith he in future prohibited disputes about the Nestorian and Eutychian Opinion and permitted every one to think of these matters according to his own arbitrement From this Edict therefore followed no advantage as Evagrius observes truly Wherefore Johannes Biclariensis said amiss in his Chronicon whose words concerning Justinus Junior are these Qui Justinus anno primo Regni fui Which Justinus in the first year of his Reign destroyed those things which had been devised against the Chalcedon Synod And suffered the Creed of the Holy Fathers of the Church convened at Constantinople which Creed had been laudably received in the Chalcedon Synod to have entrance and to be sung by the people in every Catholick Church before the Lords Prayer was to be repeated Biclariensis attributes those things to Justinus Junior which rather befitted Justinus Senior Vales. ‖ Scheme or State * Or Antioch †Or Blasphemy against himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus in regard he understood not these words omitted them as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't was said that Justinus was angry with him because he refused to give him money when
Saint Paul wherein Christ is termed the Brightness of the Glory of God the Father See Hebr. 1. 3. In the Fuk. and Savil. Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy at the margin the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written which is an explanation of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The emendation therefore of Scaliger and the the rest is needless who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther this story of Constantine's is taken out of the Apocryphal Books wherein 't was related that the Holy Ghost under the shape of a Dove descended into the Bosom of Mary according a◠the Angel had foretold to her And perhaps these things were related in this manner in the Gospel of the Hebrews But Christophorson supposes that Dove to be meant here which Noah heretofore sent out of the Ark and that that Dove was a figure of the Holy Spirit which was afterwards to come upon the Virgin Mary But I would rather read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bright Dove c. Thus the sense is plain and elegant Vales. * Or untouch't w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word as plac't in the Greek Text I have set a point from the authority of the Kings Copy which Christophorson having not perceived corrupted the meaning of this whole place by adding some words For thus he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Fuketian Copy does plainly confirm this reading and punctation of Christophorson save that it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is also in Turnebus's Book Vales. * Or Agreeable †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders thus Mira denique celeritas in hominum precibus audiendis Lastly a wonderfull swiftness in hearing mens prayers x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophers make two sorts of Virtues the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practical which Constantine does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civil the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplative which leade our minds to the contemplation of God Whence some of Pythagoras's disciples were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Old Author concerning the Life of Pythagoras in Photius's Bibliotheca chapt 259 informs us Farther in the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The same also is the reading in the Books of Turnebus and S r Henry Savil. But I agree with S t Henry who after he had written this reading at the margin of his own Book blotted it out again having added this note Lectio vulgata retineri potest paucis immutatis the common reading may be retained a small alteration being made Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of soundness Doubtless it is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blindness Presently from the Kings Copy I have mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of a faintness and weakness of body And so it is in S r Henry Savil's Copy A little before I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. In Robert Stephen's instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or In small c. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to have given c. In the Kings Sheets and in S r Henry Savil's Book the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Fuketian Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Disordered confusion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson does here understand the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common Which though I condemn not yet it does not seem necessary In the Fuketian Copy this place is thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Expectation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this word in the Greek something seems to be wanting Nor can it be made sense unless you add these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which writing I have followed in my Version Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would contemplate their own power I doubt not but it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own power Which is plainly evidenced from the following words For Constantine gives the reason why Christ who had come to cure the Diseases and Vices of men and to bring news of a blessed and happy life in heaven would perform so many Miracles on earth by restoring eyes to the blind health to the sick life to the dead This therefore he says he did in favour of those whose understandings are more slow and heavy that they might not doubt of his virtue and power in regard they saw him perform so many Miracles These are they whom a little after he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill men Vales. * Or Stick to d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have as I think restored this place very happily although Scaliger Bongarsius and others whose amendments occur at the margin of the Geneva-Edition saw nothing in it But I have restored this place to its former Lustre and have in a manner made no alteration at all thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly There is nothing more certain than this reading Indeed the Fuketian Copy agrees with the reading of Scaliger and Bongarsius But I have found from many places that the authority of this Copy is sometimes weak Which thing is evident enough even from this one place Vales. †Or Flew away to c. * Or Blotted out the Sun e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. * Or Daunce f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no need of the Emendation of the Learned who make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be used adverbially instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet in the Fuk. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Own a From these words the twelfth chapter is to be begun Concerning those who knew not this Mystery c. For hitherto Constantine has treated about the Coming of Our Lord and on what account Christ descended to the Earth But now he treats of those persons who have been ignorant of this Mystery Vales. * Or Sobriety of the mind is spoyled and defac't b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides c. For Constantine brings two reasons why the Heathens embraced not the preaching of Christ. Vales. †Pattern or Sample c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is an elegant Greek-phrase this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken concerning those who frame their lives in order to the imitation of every thing that is best For they who have a mind to make a great progress in Virtue ought to set some person before
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
was the first who believed in God whence he had the Name of the Father of Believers Vales. * Or Our Ladies vose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace S r Henry Savils conjecture who at the margin of his Book has noted that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Following †Or Enlargement m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praeposition must be added which by mistake was omitted in Robert Stephens's Edition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so 't is written in the Kings Sheets and in Turnebus's and Moraeus's Book But I am better pleased with that reading which is proposed from the Books of Scaliger and Bongarsius which I likewise found in the Fuketian Copy viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb proper to the Platonick Philosophy out oâ— which several passages in many places of this Oration are taken Hence comes the Sensus Anagogicus the Mystick Sense which occurs frequently in Proclus and that saying of Plotinus extolled by Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who on God's which emendation is most undoubtedly certain Constantine explains that Verse of Virgil's Et durae quercus sudabunt roscida mella He says therefore that by this verse is meant those who undergo most sore labours for God's cause or on God's account shall receive most sweet fruit of their Labours Vales. * Exercised or made use of o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like Portesius's Version who renders it Poeticae Licentiam better than Christophorson's who translates it poeticam facultatem as Musculus had likewise rendred it For Graecians term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call Poeticam Licentiam Poetick Licence as I remember it frequently occurs in Themistius Further the Old Sheets begin a new chapter here from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incomparably well Thou wisest of Poets Which in my judgment is better Here therefore the twentieth chapter is to be placed Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and Tâ—â—nebus's Book this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S r Henry Savil had mended it in his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who sees not that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the third verse from hence I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood Vales. * After this verse there is one of Virgils verses left out in this quotation of Constantine's this namely Robustus quoque jam tauris juga Solvet Arator that is Nor shall his Steers the brawny Tiller yoak Besides this some other verses are left out hereafter in this quotation r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Sheets For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant phrase I also write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word by it self as 't is in the Fuketian Copy A little after I would rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative For 't is a rendition of this Verse of Virgil's Aspice convexo nutantem pondere mundum Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither is the Verse made good this way Wherefore I should rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words are spoken in the Optative Mood In the following Verse write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Moraeus's Book This Amendment admits of no doubt But concerning the former we must think further For that place may I think be restored with less trouble if you alter the punctation only in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nothing more certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the Reader is to be acquainted that all these Verses of Virgil as well in the Fuketian Copy as in the Sheets are not written from the head but the first words only of every Verse are severed some little space from the preceding Which is therefore done because these Verses are not recited without intermission but with frequent interlocutions of Constantine's Vales. * Or Immense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Nature c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens was the first that published this Verse in this manner from conjecture as I suppose For in the Kings Sheets and the Fuketian Copy it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From which words it was most easie to restore the true reading of this place Thus therefore I mend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which emendation there is nothing more certain Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Constantine nor the Greek Translatour apprehended the true meaning of Virgil's words For he understood them in this manner as if Virgil had said that the Parents had not smiled on the child nor had a God taken him to his Table nor a Goddess to her Bed Constantine supposed that that verse of Virgil Incipe parve puer cui non risere parentes c. was to be read in one breath without any distinction or stop whereas nevertheless after the word puer a point is to be set a thing which even Boyes know Christophorson because he perceived not this interpolated Constantine's following words by adding a Negative against the mind of the Authour and contrary to the Authority of all Copies Farther in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is truer if I mistake not Indeed in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent to any one that it ought to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Holy Spirit Constantine seems to mean the Divinity or the Divine Nature as we have already remarked in the foregoing chapter For he explains those words translated out of Virgil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are spoken of Christ not concerning the Holy Spirit Therefore at this place I chose to render it the Spirit of God rather than the Holy Spirit as Portesius and Christophorson have done Vales. * Void of or has no part in †Love or longing g From these words it appears that that mistake which we have taken notice of above was not committed by
the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
their Lust by the name of Cupid and the members wherewith acts of obscenity were performed Priapus and that intemperance which spreads it self into filthy pleasures they termed Venus This is the meaning of this place which the Translatour perceived not Vales. * Roll or Tumble c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proper Term of Magick Art Artemidorus B. 1. C. 79. joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together Plato B. 11. De Legibus pag. 933. has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the same See Harpocration in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines call them Ligaturas Ligatures S t Austin's words in his seventh Tractate on S t John are these Usque adeo fratres mei c. In so much my Brethren that those very persons who seduce by Ligatures by charms by the deceits and engines of the Enemy mix the name of Christ with their own Charms Orosius B. 4. C. 13. calls it obligamentum magicum a Magick Bond or Tye. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compulsory from the Fuk. Copy Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian in his Book De Anima has termed them in Latine Paredros Spiritus which he joyns with the Catabolick and Pythonick Spirits who were put into men by Magicians Now they were called Paredri Daemones who assisted men and kept off diseases and unhappy accidents from them This we are told by Tertullian 〈…〉 his Apolog. Chap. 23. in these words Si somnia immittunt haâ—entes simul invitatorum angelorum Daemonum adsistentem sibi potestatem For Magicians had Daemons that assisted and obeyed them who were their Paredri Familiars by whose help they performed many miracles Besides they put such Spirits into others that they might either infuse dreames into them or be always present with them in order to their defence The former sort of Spirits they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senders or causers of Dreames the Latter they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assistants or Familiars Sometimes also by Magick charms they threw boys against the ground who being afterwards raised as 't were from a Fit of the falling-sickness foretold things future to those that consulted them Which thing they performed by Catabolick Spirits as Heraldus has rightly remark't at Tertullian's Apology From hence Salmasius's mistake is made apparent who in his notes on Spartianus pag. 40 affirms that those were termed Paredri who from being men were reckoned amongst the Gods and were made Assessors to the Gods Which opinion of Salmasius's Gothofred has embraced in his notes on Tertullian's second Book ad Nationes Turnebus B. 26. Adversar is much righter save that he renders it malos genios evil Genii whereas notwithstanding the Good Genii and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were so termed as Lucian writes concerning Hephaestion Lastly they usualy termed the Infernal Gods not the Celestial Paredri which being not observed by Salmasius was the occasion of his mistake See Demosthenes in Orat. Funebr about the close and Diodorus Siculus B. 1. pag. 45 and lastly Rufinus's Eccles. Histor. B. 2. Chap. 13. From which Authours 't is plain that the Infernal Gods were termed Paredri Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover c. Which though a small fault yet ought not to have been omitted Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the words seem to be misplac't I read therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which way of writing this place We have followed in our Version In the Fuk. Copy this passage is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which reading I don't approve of Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melcantharus Eusebius book 1. De Praeparat chap. 10 where he sets forth the Theology of the Phoenicians terms the one of these Gods Melicarthus the son of Demaron the Grandchild or Nephew of Caelus the other he calls Usous Brother to Hypsuranius who was the first that found out the Coverings of skins In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melcatharus and Usorus Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Obòdas For the Arabians worshipped Obodas and Dusares as Tertullian tells us Book 2. ad Nationes Chap. 8. Concerning Obodas see Uranius in his fourth Book of Arabick Antiquities Obodas was a most ancient King of the Arabians who was buried amongst the Nabathaei and had divine honours paid him by them as Stephanus relates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From him many Kings of Arabia were afterwards called by the name of Obodas two of whom Josephus mentions the one in the times of Alexander King of the Jews the other in the Reign of Herod Strabo also makes mention of the latter Further as far as may be conjectured from Histories the Arethae and Obodae Reigned by turns amongst the Arabians so that after an Arethas succeeded an Obodas and after an Obodas an Arethas And this seems to have continued a long while The Nabathaei worshipped Dusares also by which name they meant Bacchus as Isidorus in Hesycbius informs us Stephanus in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks concerning this God also In the Fuketian Copy the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Zamolxis is a known God of the Getae Presently the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Cilicians to Mopsus c. In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word was added by the Transcriber of this Book to the intent he might thereby shew that there is an imperfection here Indeed at this place some words seem to be wanting Unless you have a mind to understand these words in common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave the Title of Gods which are made use of a little before In the Fuketian Copy that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs not but after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a point is set Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sons of Gods In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Dispositions or passions †Or Deaths n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Porphyrius it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very same understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Porphyrius's Second Book de Abstinentia whom our Eusebius has transcrib'd here almost word for word And so the reading is in the Fuketian Copy agreeably whereto we have rendred it Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also the Dumateni from Porphyrius in