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
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
Paul when the multitude of the Jews raised a tumult against him Art not thou that Egyptian which before these days madest an uproar and leddest into the wilderness four thousand men that were murtherers But thus much concerning the times of Felix CHAP. XXII How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted BUt Festus is by Nero sent as successour to this Felix in whose time Paul having pleaded for himself is carried bound to Rome Aristarchus was with him whom somewhere in his Epistles he deservedly stiles his fellow prisoner And Luke who committed to writing the Acts of the Apostles concluded his History here having shewed that Paul lived two full years at Rome enjoying in a great measure his liberty and that he Preached the Word of God no man forbidding him Then having made his defence it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching and that coming the second time to the same City he ended his life by martyrdome in this Emperours Reign At which time being in bonds he wrote the second Epistle to Timothy signifying therein both his former defence and also his approaching death Take his own Testimonie hereof At my first answer says he no man stood with me but all men forsook me I pray God that it may not be laid to their charge notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion By which words he makes it plainly evident that at the first time that his Preaching might be fulfilled he was delivered out of the mouth of the Lion speaking as it was likely of Nero because of his cruelty But afterwards he has not added any thing like unto these words He shall deliver me out of the mouth of the Lion for by the Spirit he saw that his end was now near at hand wherefore having said and I was delivered out of the mouth of the Lion he adds this The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom evidently signifying that his martyrdom was at hand which he more plainly foretels in the same Epistle saying For I am now ready to be offered and the time of my departure is at hand Moreover in this second Epistle to Timothy he manifestly declares that onely Luke was then with him when he wrote it but at his first answer that not so much as he was with him then Whence 't is aggreable to reason to think that Luke concluded the Acts of the Apostles at that time having continued the History so long as he accompanied Paul These things we have spoken that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome which Luke mentions For its likely that Pauls Apology for his opinion was more easily admitted by Nero he behaving himself more mildly at the beginning of his Empire but proceeding afterwards to the commission of most horrid and villanous Acts those things against the Apostles together with many other persons were by him taken in hand CHAP. XXIII How James called the brother of the Lord was Martyred MOreover Paul having appealed to Caesar and being by Festus sent to Rome the Jews who had plotted a design against him being now disappointed of their expectation set upon James the brother of the Lord to whom the Episcopal seat at Jerusalem was given by the Apostles and of this sort were their villanous practises against him Leading him forth publickly they required him to renounce the faith of Christ before all the people But when he contrary to the expectation of all had spoken freely and with a greater boldness than they looked for before the whole multitude and had confessed that our Lord and Saviour Jesus Christ was the Son of God being no longer able to endure the Testimony of the man they slew him who was believed by all to be a most just person by reason of that singular eminence he arrived to in his leading a Philosophical and pious course of life taking the vacancy of the Government as a fit oportunity for this their Licentiousness For Festus being at that time dead in Judea that Province was without a President and Procuratour Now the manner of this James's death the words of Clemens before quoted by us have manifested he having declared that he was cast headlong from the battlement of the Temple and beaten to death with a club But moreover Hegesippus being one of those who were of the first succession after the Apostles does in the fifth Book of his Commentaries most accurately relate these things concerning this James speaking after this manner James the brother of our Lord undertook together with the Apostles the Government of the Church That James who was surnamed the Just by all even from the times of our Lord untill ours For many were called by the name of James but this man was holy from his mothers womb He drank neither wine nor strong drink nor eat any creature wherein there was life There never came Rasour upon his head he anointed not himself with oyl neither did he use a Bath To Him onely it was lawfull to enter into the Holiest of Holie's He wore no woollen but linnen garments and went into the Temple alone where he was found upon his knees making supplication for the forgiveness of the people in so much that his knees were become hard and brawny like those of a Camel by reason of his continual kneeling to worship God and to make supplication for the remission of the people Wherefore upon account of his most eminent righteousness he was called Justus and Oblias which signifies in English the defence and righteousness of the people as the Prophets declare concerning him Therefore certain men of the seven Heresies among that people of the Jews which we have before written of in our Commentaries asked him which is the gate of Jesus And he said that That Jesus was the Saviour Some of them believed that Jesus was the Christ but the forementioned Sects believed neither the Resurrection nor that he was to come to reward every man according to his works But as many as believed believed by the means of James Therefore many of the chief men believing there was a commotion among the Jews and Scribes and Pharisees who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him we beseech thee restrain the people for they are in an errour concerning Jesus supposing him to be the Christ we entreat thee perswade all those that come together at the day of the passover that they may think aright concerning Jesus For we all put our confidence in thee and we and
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
hand The Apostle promising him and solemnly swearing that he had obtained remission for him of our Saviour praying kneeling and kissing the young mans right hand as being now cleansed by repentance brought him into the Church again And partly by abundant prayers making supplication for him partly with continual fastings striving together with him and also comforting his mind with divers sentences out of holy Scripture he departed not as they say untill he had restored him to the Church having hereby shown a great example of true repentance an illustrious instance of regeneration and a Trophie of a conspicuous Resurrection CHAP. XXIV Concerning the Order of the Gospels THese words of Clemens's we have here inserted upon account both of the story its self and also of the profit it may yield to the Readers But we will now declare and recount the unquestionable writings of this Apostle And indeed the Gospel according to him well known to all the Churches throughout the world must in the first place be without controversie acknowledg'd and received as undoubted and genuine Now that it was truely and upon a good account put in the fourth place after the other three Gospels by the antients may after this manner be made apparent Those heavenly and truely divine persons I speak of the Apostles of Christ having been as to their lives and conversations perfectly purified and as to their souls adorned with all manner of virtue were indeed rude of speech and uneloquent but they put their confidence in that divine and wonderfull power of working miracles besâ—â—wed on them by our Saviour and neither attempted nor knew how to be Ambassadours of their Masters precepts in wittiness of words and artificiousness of language But they solely made use of the demonstration of the divine spirit cooperating together with them and the power of Christ with which they were fully endowed and which by them performed miracles and so they published the knowledge of the kingdome of heaven to the whole world making it the least of their care to be diligent about writing books And this they did because they were emploied about a more excellent and more than humane work Indeed Paul who was the most powerfull of them all in the furniture of words and the most able in weighty expressions hath left in writing nothing more than some very short Epistles although he could have disclosed innumerable secrets because he attained unto a contemplation of those things that are in the third heaven and being caught up into the divine paradise was voutsafed to hear there unspeakable words Moreover the rest of our Saviours Preachers both the Twelve Apostles and also the Seventy disciples together with innumerable others besides them were not unexperienced in these things And yet of all the disciples of the Lord onely Matthew and John have left us written records who also as report says were necessitated to write For Matthew having Preached first to the Hebrews and being about going to other Nations did in his own Countrey language pen the Gospel according to him supplying by writing the want of his presence and converse among those whom he was now to leave Now when soon after Mark and Luke had set forth the Gospels according to them John they say spent all that time onely in preaching and at length came to write for this reason The three first written Gospels having been now delivered into the hands of all and of John himself they say that he approved of them and confirmed the truth thereof by his own testimonie onely there was wanting in writing an account of those things done by Christ at the first beginning of his Preaching And the thing is true For it s evidently perspicuous that the other three Evangelists have committed to writing onely those things which were done by our Saviour in one years space after John the Baptists being shut up in Prison and that they have expresly evidenced the same at the beginning of their History For after the forty days fast and the Temptation that followed thereupon Matthew does plainly set forth the time of his own writing saying When he had heard that John was cast into prison he departed out of Judea into Galilee And in like manner Mark Now ofter that John says he was put in prison Jesus came into Galilee And Luke also before he begins the relation of the Acts of Jesus does in like manner make this remark saying that Herod adding yet this to all the evills he had done shut up John in prison Therefore they say that the Apostle John being for these causes thereto requested has declared in a Gospel according to him the time passed over in silence by the former Evangelists and what was done by our Saviour therein and they were the things that he did before the imprisonment of the Baptist and that he manifests the same thing partly when he says thus This beginning of miracles did Jesus and partly when he makes mention of the Baptist whilest He is speaking of the Acts of Jesus as being at that time Baptizing in Aâ—non neer to Salem and this he evidently declares by saying thus For John says he was not yet cast into prison Therefore John indeed in the penning of the Gospel according to him declares those things that were done by Christ the Baptist being as yet not cast into prison but the other three Evangelists give an account of those things Christ did after the Baptists confinement to prison And to him that shall attentively consider these things it will not appear that the Gospels disagree one with the other seeing the Gospel according to John contains the first part of the Acts of Christ but the remaining three give a relation of what was done by him at the latter end of the time With good reason therefore has John passed over in silence the Genealogie of our Saviour after the flesh as having been before written of by Matthew and Luke and has begun with his Divinity reserved as it were by the divine Spirit for him as being the more excellent person Let thus much therefore be spoken by us concerning the writing of the Gospel according to John Now what was the occasion of writing the Gospel according to Mark hath been manifested by us in what we said before And Luke also himself in the beginning of his Gospel hath shewed the cause for which he compiled that History for he makes it manifest that because many had rashly taken in hand to make a declaration of those things which he himself most certainly knew he judged it necessary to disengage us from the uncertain conjectures made by others and therefore hath in his own Gospel delivered a most firm and true account of those things the evidence whereof himself had sufficiently obtained having been assisted therein both by the company and converse of Paul and also by his familiarity with the rest of the Apostles
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
very wisely did not prefix his name at the beginning least he should cause an aversion in them to his Epistle But a little after he continues saying Now as a blessed Presbyter said because the Lord being the Apostle of the Almighty was sent to the Hebrews Paul through modesty in that he was sent to the Gentiles does not entitle himself the Apostle of the Hebrews both in reverence to the Lord and also because 't was over and above his duty that he writ to the Hebrews being the Preacher and Apostle of the Gentiles Again Clemens in the same books writes a tradition concerning the order of the Gospels which he receiv'd from the Elders before him and it is this Those Gospels he said which contain the Genealogies were written first And this was the occasion of writing Marks Gospel when Peter Preach'd the word publickly in Rome and declared the Gospel by the Spirit many who were there present entreated Mark who had been his follower a long time and remembred what he had said that he would write down the things which had been spoken When he had compos'd the Gospel he imparted it to those who had intreated it of him Peter having understood this used no perswasives either to hinder him or to incite him to it But John being the last of all when he saw how those things which appertain'd to Christs humanity were already manifested in the Gospels was mov'd to the enterprise by his acquaintance and being inspir'd by the Spirit he wrote a Gospel concerning Christ's Divinity Thus much Clemens But again the said Alexander in an Epistle of his to Origen mentions Clemens and Pantaenus also as men who were his familiars he writes thus For this as you know was the will of God that the friendship which was begun betwixt us from our Ancestours should not onely remain inviolable but also become more fervent and firm For we know those blessed Fathers who went before us with whom we after a short time shall be joyn'd I mean the truely blessed Pantaenus my Master and the holy Clemens my Master who also profited me much and if there be any others like them by whom I came to the knowledge of you my most excellent Lord and Brother And after this manner were these things Moreover Adamantius for that also was Origen's name in these times when Zephyrinus Presided over the Church of Rome travell'd to Rome as he himself some where says having a desire to see the most antient Church of the Romans where he made no long stay but return'd to Alexandria And with all diligence there perform'd his customary duty of Catechist Demetrius the then Bishop of those Churches exciting him to it and little less then beseeching him to labour earnestly for the utility of the Brethren CHAP. XV. Concerning Heraclas BUt when he perceived himself not supplied with sufficient strength both for the more profound study of Divinity for his researches into and interpretation of the holy Scriptures and moreover for the Catechizing of them who came to him having scarce time to breathe so many flocking together to him One company after another coming from morning to evening to his School he divided the multitudes and electing Heraclas one of his familiars made him his assistant in Catechizing a man who was very studious in Divinity most eminently skilfull in other Learning and one who was not unexperienced in Philosophy He commits the instruction of the New-beginners to him but reserves to himself the hearing of those who had made some proficiency CHAP. XVI What Pains and Study Origen bestowed about the Holy Scriptures ORigen now intended to make such accurate researches into the Holy Scriptures that he learn't the Hebrew tongue And bought the Authentick Scriptures written in Hebrew letters which were extant among the Jews And he search'd after other Editions of Translatours of the Sacred Scriptures besides the Seventy And he sought out some other Versions besides those Common ones of Aquilas Symmachus and Theodotion different from them which he having searcht out first brought to light from I know not whence nor out of what Corners having been forgotten for a long time concerning which because he was uncertain who were the Authours of them by reason of their obscurity he onely Noted this that one of them was by him found at Nicopolis near Actium and another at some other place Moreover in his Hexapla of the Psalms after those four excellent Editions he adds not onely a fifth and sixth but also a seventh Version and upon one of them again he has Noted that it was found at Jericho in an Hogs-head in the times of Antoninus the son of Severus When he had thus Collected all these Versions into one body and divided them into Verses having placed them directly one against the other together with the Hebrew Text he left us those Copies which are call'd Hexapla He afterwards prepared apart by themselves Aquila's Symmachus's and Theodotion's Edition together with the Septuagint and put them out in his Tetrapla CHAP. XVII Concerning Symmachus the Translatour MOreover We must understand that this Symmachus one of the Translatours was an Ebionite For there is an Heresie called the Heresie of the Ebionites who say that Christ was born of Joseph and Mary and suppose him to have been meer Man who also stiffly affirm that the Law ought to be strictly observ'd according as the Jews kept it as we have before made known somewhere in our History Symmachus's Commentaries are even yet extant in which he seems to confirm the foresaid Heresie disputing strongly against Matthew's Gospel Origen tells us that he receiv'd these together with other interpretations of Symmachus's of the Scriptures from one Juliana upon whom he saies these books of Symmachus's devolved by right of succession CHAP. XVIII Concerning Ambrosius AT this time Ambrosius who favour'd the Valentinian Heresie being convinc'd by the truth Preach'd by Origen and having his mind cleared as it were with light assents to the doctrine of the Orthodox faith of the Church And Origen's fame being nois'd abroad every where several men of great learning flock'd to him intending to make tryal of this man's sufficiency in the Scriptures Also infinite multitudes of Hereticks and not a few Philosophers and them most famous gave diligent attention to him almost like Schollars learning from him besides Divinity those things which appertain to External Philosophy For he initiated those whom he perceived to have acute parts into Philosophical Learning Teaching them Geometry and Arithmetick and the other previous Sciences Also guiding them into the knowledge of the various Sects among Philosophers explaining the writings that are amongst them and Commenting on and searching into all things So that even amongst the Gentiles this man was openly declared to be a great Philosopher He also incited many of meaner capacities to the study of the Liberal
Stromata which are ten in Number in that City in the Reign of Alexander as his Annotations written with his own hand and prefixt before those books do manifest CHAP. XXV After what manner Origen has mentioned the Books of the Old and New Testament BUt in his Explication of the first Psalm he has exhibited a Catalogue of the holy Scriptures of the Old Testament writing on this manner word for word We must understand that as the Hebrew Traditions say there are twenty two bookes of the Old Testament just so many in number as they have letters A little after he adds saying These are the twenty two books according to the Hebrews That which we give the Title of Genesis to is by the Hebrews from the beginning of the book entitl'd Bresith that is in the beginning Exodus Vellesmoth that is these are the names Leviticus Vaicra that is and he hath called Numbers the Hebrews call Hammisphecodim Deuteronomie Helle-haddabarim that is these are the words Jesus the Son of Nave in Hebrew Jehosue Ben Nun. Judges Ruth are by them comprehended in one book and call'd Sophetim The first and second of Kings among them one book termed Samuel that is called of God The third and fourth of Kings amongst the Hebrews one book call'd Vammelech David that is the Kingdom of David The first and second book of Chronicles in one Volume call'd Dibre Hajamim that is The words of Days Esdras the first and second book by them made one book call'd Esra that is A helper The book of Psalms Sepher Tehillim in Hebrew Solomon's Proverbs in Hebrew Misâ—oth Ecclesiastes Coheleth The Song of Songs Sir Hâ—sirim Esaias Iesaâ—a Hierimas with his Lamentations and his Epistle all in one book call'd Jermia Daniel The Hebrews also call Daniel Ezechiel Jeezchel Job Job Ester Ester also among the Hebrews Besides these there are but not of their number the Maccabees which are intitl'd Sarbet Surbane-el These Origen has set forth in the aforesaid work But in the first book of his Comments upon Matthew's Gospel observing the Canon of the Church he attests there are onely four Gospels in these words As I have understood by Tradition there are four Gospels which and onely which are to be allow'd without contradiction by the Church of God under heaven As for the first 't was written by one Matthew formerly a Publican but afterwards an Apostle of Jesus Christ he publisht it being written in Hebrew for the sake of those Jews who believ'd The second is Mark 's Gospel who wrote it as Peter expounded to him whom also he confesses to be his Son in his Catholick Epistle and in these words The Church which is at Babylon elected together with you saluteth you and so doth Marcus my Son And the third is the Gospel according to Luke which is commended by Paul he wrote it for the sake of the Heathens Lastly S t John's Gospel And the same Writer in the fifth book of his Expositions upon John has these words concerning the Apostle's Epistles Paul being made a fit Minister of the New Testament not in the Letter but in the Spirit he who fully Preacht the Gospel from Jerusalem round about to Illyricum wrote not to all those Churches which he taught But to those to whom he wrote he sent Epistles that contained but a few verses But Peter on whom the Church of Christ was builded against which the gates of hell shall not prevail left but one Epistle which is acknowledg'd to be his But let us grant that the second is his too for it is question'd whether it be his or not But what must we say of John he who lay in Christ's bosome He left behind him but one Gospel though he professes he could have written so many books as the world could not have contain'd He also wrote the Revelation being commanded to be silent and not to write the voices of the Seven Thunders He also left to posterity a very short Epistle But let us grant that the second and third were his for all men do not allow them to be genuine both of them doe not contain above an hundred verses Besides he discourses thus concerning the Epistle to the Hebrews in his Homilies upon that Epistle For the stile of that Writing entitled The Epistle to the Hebrews has nothing of that plain homeliness of the Apostle Paul who confesses himself to be unlearn'd in his speech that is in his manner of Expression But this Epistle as to the composition of the stile favours much of the Grecian eloquence this every one will confess who knowes how to judge of Stiles which are different Again the sentences of this Epistle are admirable and nothing inferiour to those books which are acknowleg'd to be Apostolick And this every one will assent to as true who gives attention to the reading of the Apostles writings After the interposition of some words Origen addes these saying This is my Opinion that the sentences are the sentences of an Apostle but the Phrase and Composition is some ones else who committed to writing the words of the Apostle and as it were illustrated with Explications the words of his Master If any Church therefore accounts this to be Paul's Epistle let it be commended even for so doing for the Antients did not inconsiderately declare it to be Paul's Epistle But God alone truely knows who wrote this Epistle But of those written records which are come to our hands some ascribe the writing of this Epistle to Clemens who was Bishop of Rome others to Luke who wrote the Gospel and the Acts. But thus far concerning this CHAP. XXVI How Heraclas succeeded in the Bishoprick of Alexandria IT was now the Tenth year of the Reign of the afore-mention'd Emperour Alexander in which Origen departed from Alexandria to Caesarea and left the care of his Catechetick School to Heraclas and not long after dy'd Demetrius the Bishop of the Church of Alexandria having continu'd in that Office fourty three years compleat Heraclas succeeded him At this time Firmilianus Bishop of Caesarea in Cappadocia was very famous CHAP. XXVII How the Bishops had him in admiration HE had so great an esteem for Origen that he both invited him into the Countries of his Province for the good of the Churches and also at another time went into Judaea to visit him and to stay some time with him to improve himself in the knowledge of Divine matters Besides Alexander Bishop of Jerusalem and Theoctistus Bishop of Caesarea at all times as one may say were attentive to him as if he had been their Master and permitted onely him to expound the holy Scriptures and to perform all other things appertaining to Ecclesiastick doctrine CHAP. XXVIII Concerning the Persecution under Maximinus MOreover Maximinus Caesar succeeded Alexander the Roman Emperour after he had Reign'd thirteen years He because of his hatred to
Crown of beauty let us hear her Herself relate how she is taught to dance by Esaias and with pleasant expressions to shout forth thanksgivings to her God and King Let my soul rejoyce in the Lord. For he hath cloathed me with the Garment of salvation and the coat of gladness He hath encircled my head with a diadem like a bridegroom and hath bedecked me like a bride with ornaments And as the earth which multiplieth its flowers and as a garden that causeth its seeds to spring forth so the Lord hath caused righteousness to rise up and joy in the sight of all the Heathen Thus doth she sing and dance But in what expressions the Bridegroom the celestial Word Jesus Christ Himself answereth her hear the Lord speaking Fear not because thou hast been ignominiously treated neither be thou ashamed because thou hast suffered reproach For thou shalt forget thine everlasting shame and thou shalt no longer remember the reproach of thy widowhood the Lord hath called thee not as a woman forsaken and dejected in spirit nor as a woman hated from thy youth thy God hath said For a little while I have forsaken thee but with great compassion I will have pitty upon thee I turned my face from thee when I was a little angry but with everlasting mercy I will have mercy upon thee saith the Lord who hath redeemed thee Arise arise thou who hast drunk from the hand of the Lord the cup of his wrath For thou hast drunk of and emptied the cup of Destruction the cup of my â—ury and there was none of all thy sons whom thou hast born to comfort thee neither was there any to take thee by the hand Behold I have taken out of thy hand the cup of destruction the cup of my wrath and thou shalt no longer drink it And I will put it into the hands of them who have injured thee and debased thee Arise arise put on strength put on thy glory Shake off the dust and arise sit down loose the chain of thy neck Lift up thine eyes round about and view thy children gathered together Behold they are gathered together and come to thee As I live saith the Lord thou shalt put them all on as an ornament and thou shalt put them about thee as a bride doth her bravery For thy desolate places and those that were wasted and ruinous shall now be too narrow for thy inhabitants And they shall be removed far from thee that devoured thee for thy sons which thou hadst lost shall say in thine ears The place is too straight for me make a place for me that I may dwell And thou shalt say in thine heart who hath begotten me these I am childless and a widow Who hath nourished these for me I was left desolate these where had they been All this Esaias hath predicted These things were in times past recorded in the holy Scriptures concerning us And it was requisite that we should now at length receive the truth of these words really and actually fullfilled In regard therefore the bridegroom the Word hath spoken in this manner to his spouse the sacred and holy Church agreeably hereto hath this Dresser of the Bride with the prayers of you all in common reaching out to her your helping hands by the appointment of God the supream King and by the appearance and presence of Jesus Christ's power raised and erected this desolate Church lying like a dead carcass on the ground and despaired of by all men And having lifted her up after this manner hath made her such an one as he was instructed to do by the delineation of the sacred Scriptures This Fabrick is indeed a stupendious miracle and doth surpass all the degrees of admiration especially to them who are only intent upon the outward appearance of things But the original Examples and Primitive forms hereof the spiritual and truely divine patterns are more admirable then all miracles I mean the reparations of that divine and rational building in our souls Which Structure when the Son of God himself had framed according to his own Image and had freely granted that in all parts it should bear the resemblance of God he bestowed upon it a nature incorruptible incorporeal rational different from all terrene matter and gave it a substance originally and of its self intelligent after he had once thus created it at the beginning out of nothing He made it an holy Spouse and framed it into a most sacred Temple for Himself and his Father This he himself in express words acknowledgeth saying I will dwell in them and walk amongst them and I will be their God and they shall be my people Such indeed is the perfect and purified soul which was so framed at the beginning that it bore the perfect Image of the celestial Word But when through the envie and emulation of the malitious Devil by its own voluntary choice it began to be a follower of its own passions and was inamored with vice God having withdrawn himself out of it being left destitute as it were of a Defender it was easily captivated and remained exposed to their treacheries who for a long time had been enviers of its glory and being now utterly battered down by the Engines and Machines of its invisible Adversaries and spiritual enemies it sunk down into such a total ruine that not one stone of vertue was left standing upon another all the parts of it lay prostrate on the ground as dead utterly deprived of all those notions concerning God which were naturally imprinted on it But this ruinated building which was framed after the Image of God was not laid waste by that wild bore out of the wood which is visible 〈…〉 eyes but by some destructive Devil and by â—â—telligent and spiritual wild beasts Who having put it into a flame by wicked passions as it were with the fiery darts of their malice have burnt with fire the truely divine sanctuary of God and destroyed the tabernacle of his name even to the ground Afterwards they buried it miserable wretch under a vast hoap of earth which they cast up and reduced it to an utter despaire of all manner of safety But its Patron the Divine and salutary Word obeying the love of his most gracious Father shown towards mankind restored it again after it had suffered condign punishment for its sins In the first place therefore having united to himself the minds of the Emperours by means of those most pious Princes he cleansed the whole world from all impious and pernicious men and also from those cruel and barbarous Tyrants hated of God Afterwards he brought to light men very well known to him persons that heretofore had been consecrated Priests to him for ever and were secretly concealed and secur'd by his defence during the storm of Persecution whom agreeable to their deserts he honoured with the magnificent gifts of the spirit by these
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
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
likewise the highest admiration which by their flowing night and day give a representation of an eternal and never-ceasing life Also the continual vicissitude of night and day is in the same manner admirable CHAP. VIII That God does plentifully supply men with those things that are usefull but with such as are for delight He furnishes them in an indifferent manner only bestowing both sorts so as may be agreeable to their profit and advantage ALL These words have been spoken by Us in confirmation of this Truth that nothing has been done without reason or without understanding but that Reason it self and also Providence are the Works of God Who has likewise produced the several kinds of Gold Silver Brass and of the other Metals in a manner and measure that is fit and agreeable For with those things the use whereof was like to be manifold and various men are by his order plentifully furnished but such things as are of use for the delight of the world and for Luxury only them he hath bestowed both liberally and also sparingly observing a Mean between a parcimony and a profuseness For if the same plenty of those things which were made for ornament had been granted the Searchers after Mettals by reason of their overmuch avarice would have despised those Mettals that are of use for Husbandry and Building as well of Houses as Ships Iron namely and Brass and would have neglected the gathering of them together but would have made it their whole business to provide such things as serve for delight and a vain and fruitless superfluity of Riches Wherefore there is they say more of Difficulty and Labour in finding Gold and Silver than in finding all other Mettals whatever for this reason namely that the soreness of the Labour may be opposed to the vehemency of the desire How many other works of Divine Providence may besides be reckoned up whereby in all those things which it has plentifully conferred on us it does plainly incite the Life of men to Modesty and the other Virtues and draws them off from unseasonable and importunate desires To find out the reason of all which things is a greater Work than can be performed by man For how can the understanding of a corruptible and infirm Creature arrive at the accuracy of truth How can it apprehend the pure and sincere Will of God from the beginning CHAP. IX Concerning the Philosophers who because they desired to know all things erred as to their Opinions and some of them were exposed to dangers Also concerning the Opinions of Plato WHerefore we ought to attempt those things that are possible and which exceed not the capacity of Our Nature For the perswasiveness of such matters as are found in Dialogues and Disputations does usually draw away most of us from the truth of things And this befell many of the Philosophers whilst they exercise their wits in discourses and in finding out the Nature of things For as often as the Greatness of things transcends their enquiry they involve the Truth by various methods of arguing Whence it happens that their Sentiments are contrary and that they oppose one anothers Opinions and this they do when they would pretend to be wise From whence have been occasioned Commotions of the people and severe Sentences of Princes against them whilst they think that the usages of their Ancestours are subverted by them And their own ruine has very frequently been the consequence hereof For Socrates proud of his knowledge in disputing when he would undertake to render Reasons that were weaker more strong and would frequently make Sport in contradicting was killed by the envy of those of his own Tribe and of his fellow-citizens Moreover Pythagoras who pretended highly to the exercise of Temperance and Silence was taken in a Lye For he declared to the Italians that those things long before predicted by the Prophets which he had heard whilst he was a Traveller in Aegypt were revealed by God to him as 't were in particular Lastly Plato the mildest and sweetest tempered person of them all and the first man that drew off mens minds from the senses to things intelligible and such as always continue in the same state accustoming men to look upwards and instructing them to raise their eyes to things sublime in the first place taught that God was above every Essence wherein he did well To Him he subjoyned a Second and in number distinguished the two Essences although the perfection of them Both be one and notwithstanding the Essence of the Second God proceeds from the First For He is the Framer and Governour of the Universe and therefore transcends all things But He who is the Second from Him ministring to His Commands ‖ ascribes the Constitution of all things to Him as to the Cause Therefore according to the most accurate way of Philosophizing there will be but One who takes the Care of all things and consults their Good God The Logos namely who has beautified all things Which Logos Himself being truly God is also the Son of God For what other Name shall any one impose upon Him besides the appellation of a Son who at the same time shall not commit a sin of the deepest dye For He who is the Father of all is deservedly esteemed the Father of His own Word also Thus far Plato's Sentiments were right But in those things which follow He is found to have wandred far from the Truth whilst he both introduces a multitude of Gods and also ascribes different Forms to each of them Which was the occasion of a greater mistake amongst unthinking men who do not consider the Providence of the most High God but pay a veneration to Images framed by themselves made according to the likeness of men and some other Creatures And thus it hapned that that excellent Wit and that Learning worthy of the highest Commendation being mixt with some such errours as these had in it less of purity and perfection The same person seems to Me to reprove Himself and to correct that discourse whilst he attests in express words that the Rational Soul is the Spirit of God For He divides all things into two sorts intelligible namely and sensible the Former sort is simple and uncompounded the Latter consists of a Frame of Body And that is apprehended by the understanding but this is perceived by Opinion with sense Therefore that which partakes of the Divine Spirit in regard 't is unmixt and immaterial is also eternal and has for its allotment an endless life But that which is sensible because 't is dissolved the same way whereby it was at first framed has no portion in an endless life But the Doctrine which he delivers in the following words is highly admirable that those who have lived well the Souls namely of holy and good men after their departure out of the
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
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
as well those out of the Western as the Eastern parts were no more than 170. His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There met therefore both from the East and from the West at the City of Serdica 170 Bishops neither more nor less In the Mogunt Edit after the Canons of the Synod of Serdica there is this note subscripserunt c. i. e. and all the Bishops of divers Provinces and Cities subscribed being in number 121. Vales. e In this place Socrates seems to have been mistaken in referring those things to the Council of Serdica which belong to the Roman Synod For when Julius had invited the Eastern Bishops to a Syond at Rome that Athanasius's case might there be inquired into the Eastern Bishops refused to come thither pretending amongst other reasons the narrowness of the time set as Julius informs us in his Epistle to the said Eastern Bishops recorded by Athanasius pag. 744. Indeed Socrates's following words to wit 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 c. doe manifestly confirm what I have said For Athanasius invited by Julius's Letters came to Rome where he abode a whole year and six months expecting his adversaries and the Synod which had been summoned at Rome Julius attests this in his forequoted Epistle pag. 748. Vales. f Paulus Bishop of Constantinople was not present at the Synod of Serdica as Theodoret attests book 2 chap. 5. Eccles. Histor. which is also confirmed by the Synodick Epistle of the Eastern Bishops at Serdica which occurs in Hilarius's Fragments at pag. 434. Edit Paris 1631. Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having written Letters the reading in the Allat M. S. is truer which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having inserted in their Letters But what Socrates here says to wit that the Eastern Bishops at Serdica established the opinion of the Anomoiani see the following note in this chapter in their Synodick Epistle is altogether false Their Synodick Epistle is extant in Hilarius's Fragments at pag. 434. Edit Paris 1631 and at the end of it there is a confession of faith added In which confession there is nothing which in the least savours of the Anomians opinion The said Hilarius relating in his book de Synodis the same draught of the Creed published by the Eastern Bishops at Serdica owns it as Catholick and explaines it And Hilarius is so far from believing that they disseminated the Anomians opinion that he affirms them to have obstructed that opinion on every side His words are these Ex omni autem parte c. But on all sides whithersoever sollicitude could turn it self the passage is stopt up by the wit of the Hereticks lest it should be Preacht that there is any diversity or unlikeliness in the Son from the Father Vales. h The Anomoians were such as asserted that the Son had a substance or essence different from or unlike to the Father * That is different or unlike †Co-essential or consubstantial * The Western Bishops †The Eastern Bishops i In the Synodick Epistle of the Council of Sâ—rdica which occurs in Theodoret B. 2. c. 8. Eccles. Hist. there is not the least mention of Paulus Vales. ‖ See Socrates book 1. chap. 36 Eccles. Hist. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renew the combat with the sentence which c. k These three books the Title whereof is De Ecclesiastica Theologia ad versus Marcellum of Eusebius's are at this day extant There are prefixt before them two books entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Against Marcellus wherein he reproves his designe malice and envy Eusebius attests in the close of his second book against Marcellus that he wrote these books by the order of those Bishops who had condemned Marcellus in the Constantinopolitan Synod Further it is uncertain whether or no Socrates had ever seen those two former books against Marcellus in regard he has made no mention of them Vales. * See Euseb concerning the Life of Constantine book 3. chap. 13 14 Edit Vales. †That is to assert Arius's opinion a Socrates means those Doxologies that occur at the end of Eusebius's Sermons which Eusebius doth always put into this form Glory be to the unborn Father by his only begotten Son c. This may plainly be seen in those Tracts of Eusebius's which Jacobus Sirmondus hath published For example in the end of his first book against Sabellius these are his words Gloria uni non nato Deo c. i. e. Glory be to the one unborn God by the one only begotten God the Son of God in one holy Spirit both now and always and throughout all ages of ages Amen And so concerning the rest Also in the Oration Eusebius made at the Consecration of the Church at Tyre which occurs at the Tenth book of his Eccles. Histor. chap. 4. we meet with the same clause at the close of that Speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by whom be Glory to him For so we have worded that place agreeable to three of our M. SS Further 't is manifestly known that the Arians attributed this preposition per quem by whom to the Son upon this design that they might make him subject to the Father See Theodoret upon the first chapter of the first Epistle to the Corinthians Vales. b Before these words there is a whole line wanting which from the First Book of Eusebius de Ecclesiastica Theologia Chap. 9. is thus to be made up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For by this means he would be their brother rather than the Son of God and would be one of those common Creatures c. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produced as Eusebius words it at the place before cited It should also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these two words although they are distinguished but by one Letter yet do very much differ in their significations For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is born but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that which is made Vales. * See Prov. 8. 22. and what was remarkt concerning that Text in chap. 19. of this book note ‖ * 1 Pet. 2. 13 14. Where the expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred thus to every humane Creature †Amos 4. 12. 13. Euseb. quotes this Text in the words of the Septuagint but omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I we have rendred them according to his quotation which is very different from the Hebrew and from our English Version ‖ Eccles. 1. 9. * Acts 2. 2 4. †Amos 4. 13. ‖ Psal. 51. 10. * Ephes. 2. 15. †Ephes. 4. 24. ‖ 2 Cor. 5. 17. * Prov. 8. 22.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Paulus Silentiarius's being inscribed the Authour of this Epigram who as 't is manifest from Agathias's testimony flourished long after Atticus in Justinian's times Wherefore either the inscription of the Epigram or our conjecture must of necessity be false Vales. d The Authour of the Alexandrian Chronicle understood this passage in Socrates amiss For he thought that Valentinianus Junior Placidia's Son had been stiled Augustus on the 23 d of October but Socrates says not so he relates only that Valentinianus's having been Proclaimed Augustus was published at Constantinople on the twenty third of October Which two things are vastly different Sigonius Book 11 De Occidentali Imperio relates that Valentinianus was created Augustus at Ravenna on the Ides that is the fifteenth of October in Theodosius Augustus's eleventh and Valentinianus's own first Consulate 'T is certain on the eighth of October in the same Consulate Valentinianus was as yet but Caesar as we are informed from the 47 th Law in the Theodosian Code de Episc. Eccles. Clericis dated at Aquileia By which place Sigonius was chiefly induced to place Valentinianus's being proclaimed Augustus on the Ides of October and to relate it to have been made at Ravenna For in regard it was published at Constantinople on the twenty fifth of that same month it could not have been done later Onufriuâ— in his Fasti has followed Sigonius's opinion Further Marcellinus and Jordaines in his book De Successione Regnorum do mention this Declaration to have been made at Ravenna but Olympiodorus and Idatius in his Chronicon say 't was done at Rome Vales. * Or in any of the Churches c. †Constantinople Photius in his Bibliotheca chap. 35. attests the same where his words concerning Philippus Sideta's Christian History are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in his History he is very severe upon Sisinnius because when as they were both of the same degree and order and he himself seemed superiour in eloquence and all sort of literature yet Sisinnius says he was elected to the Archiepiscopall See Valesius * That is Chrysostome †Or Subject or Argument * Speculations Precepts or Axioms a What Law this was and by whom made 't is uncertain My Sentiment is that 't was an Imperiall Law whereby provision had been made that the Inhabitants of Cyzicum should not ordain themselves a Bishop contrary to the consent of Atticus Bishop of Constantinople For if this had been a Sanction made in a Councill of Bishops Socrates would have used the term Canon rather than have called it a Law After Atticus's death the Inhabitants of Cyzicum disregarded this Law For they said that that priviledge had in an especiall manner been granted to Atticus and belonged not to his Successours But they were mistaken For long before Atticus the Constantinopolitan Prelates had given Bishops to the Inhabitants of Cyzicum For in Constantius's time Eudoxius Bishop of Constantinople ordained Eunomius Bishop of Cyzicum See Liberatus's Breviarium chap. 7. Vales. a Amongst the Ancients it was wont to be veâ—y carefully observed what the Bishops especially the Prelates of the greater Churches said in their first Sermon to the people For from that Sermon a conjecture was made of the Faith Doctrine and Temper of every Bishop Wherefore they were wont to take particular notice of and remember their sayings A remark of this nature Socrates has made before at book 2 chap. 43. concerning the first Sermon of Eudoxius Bishop of Constantinople And Theodoret and Epiphanius declare the same concerning Meletius Antiochenus's first Sermon to the people Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I chose to render it an Incendiary as Etiphan Scholasticus does rather than Incendium a fire though 't is conâ—est this is the true import of the word Vales. * Or open tongue * Or unbufied a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Tyrants it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Hunni for the Burgundious were oppressed by them as Socrates attests Vales. b This person as I suppose is Octar King of the Hunni whom Jordanes in his History of the Goths chap. 35 relates to have been the brother of Roâ— and Mundiüchus Attila's Father Vales. a In my own judgment I have mended this place very happily For whereas there was no sense in the common reading which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise caused himself to be hated in such things by a very small change I have mended the place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caused others to imitate himself in such things Nor do I doubt but Socrates left it thus written Otherwise what he adds concerning Antonius Bishop of Germa would in no wise agree with that which goes before At the very next words instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from what hapned from him I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from what hapned during his being Bishop Which emendation seems to me altogether necessary For that which follows concerning Antonius the Bishop was in no wiâ—e done by Nestorius Vales. * That is The Mother of God or the Virgin that bore God a term that made a great disturbance in the Christian world as the Reader will see hereafter b Nicephorus when he wrote out this passage of Socrates added the word again shewing thereby that the following words were taken out of S t Paul's Epistle Indeed the words immediately preceding occur at 2 Cor. 5. 16 but whence these are quoted I cannot yet find Vales. b S r Henry Savill had remarked at the margin of his Copy that in his judgment instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proposed it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published And a little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for being a naturall eloquent man that Learned Knight had written in the margin fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally to which emendation we agree as by our Version appears For Nicephorus who has extracted this passage out of Socrates words it thus Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expositours though the same errour be in Nicephorus also But Socrates himself does a little after this shew it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancient Expositours Vales. d In the first Epist. of S t John chap. 4. vers 2 3 the words in the Greek Copies now extant are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God In the Latine Copies 't is thus worded Omnis spiritus qui confitetur Jesum Christum in carne venisse ex Deo est omnis spiritus qui solvit Jesum
〈◊〉 〈◊〉 〈◊〉 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
at that place of Theophanes the name Trocondus is likewise corrupted Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are transposed and are to be restored to their Pristine order in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Country of the Isaurians where he himself had been born which words of Evagrius Nicephorus has exprest thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And having gathered an Army fit for an Engagement he sent it to besiege Zeno at Seleucia in Isauria Which Country had given Zeno Birth and at that time â—id the Fugitive Vales. * Rejecting or abolishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Embassy therefore Which though it may seem a small and triviall emendation is yet altogether necessary In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit or therefore Vales. ‖ Or To make use of his circular Syllables †Or Composure of which Letters say these words * Or God-loving * Or Conjunction or binding together †Or Salvation ‖ Or From hence * Or Ground and Firmament †Or Together with the Holy Spirit ‖ Or Hold obliege bind the Orthodox people in all God's most Holy Churches * Or Afterwards b There is indeed extant a Constitution of the Emperour Constantine's wherein the Dogmaticall Books of Arius are ordered to be burnt which Constitution occurs at pag. 221. of our Socrates Nevertheless the Emperour Basiliscus seems here to mean another Law which had been promulged by Constantine against all Hereticks in generall But that Law hath perished by the injury of time Yet part of it is still remaining in Eusebius in the Third Book of his Life of Constantine Chap. 64 and 66. But there are two Constitutions extant of Theodosius Junior's concerning the burning of Nestorius's books The former of which makes mention of the Law of Constantine of Blessed Memory against Arius's impious books Further these Constitutions of Theodosius occur in the third part of the Ephesine Councill Basiliscus had subjoyned these Laws of Theodosius to his own Circular Edict as 't is hereafter attested Vales. * Or Limits †Or Have made Sanctions concerning the c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place Nicephorus has rightly added two words in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I affirm that a third word is to be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terms is understood which occurs in the foregoing Clauses Vales. * Or Out of * Or Shown or declared d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that we ought only to follow c. which reading Christophorson and S r Henry Savil have embraced A little after this where the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Boundary and Limit of the Faith from the Florent and Tellerian M. SS I have made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard it is c. as 't is in Nicephorus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. and in Nicephorus I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the universall c. Vales. * Or Malevolence †Or Shall fall under Banishment c. ‖ Or Tares * Or The Fuller †See chap. 6. note a. * Or Tome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does record which I admire Translatours perceived not Zacharias is understood who in his Ecclesiasticall History had recorded this Libell entire which the Bishops of Asia convened at Ephesus had sent to the Emperour Basilisous Vales. b Concerning this Ephesine Councill which was held in the times of the Emperour Basiliscus Baronius in his Annalls at the year of Christ 476 writes very slightly and negligently remarking this only that it was celebrated by the Eutychians But he mentions neither upon what account it was assembled nor what was transacted therein it is our office therefore by our care and diligence to supply what he has omitted After the Circular Letters sent forth by the Emperour Basiliscus against the Chalcedon-Councill Acacius Bishop of Constantinople the only person of the Patriarchs subject to the Eastern Empire refused subscribing to these Letters nor would ever endure to expunge the Chalcedon Synod out of the Ecclesiasticall Tables Moreover the Monks of Constantinople resolutely opposed Basiliscus Lastly the Constantinopolitane populacy began to be most grievously tumultuous threatning to fire the City and the Pallace if the Emperour should persist to put a force upon Acacius and the Catholicks Basiliscus terrified hereat flies from the Imperial City took from the Constantinopolitane Church their Rights and Priviledges and forbad the Senators to speak to or salute Acacius But afterwards when he heard that Zeno was on his return out of Isauria being stricken with fear he came into the Church together with his wife and children and excusing himself to Acacius and the Clergy of the Imperiall City restored their Rights to the Constantinopolitan Church and set forth his Anti-Circular that is Letters contrary to his Circular Letters thus Theodorus Lector informs us Book 1. The Eutychians therefore when they saw Acacius contend with so much fierceness for the confirmation of the Chalcedon Synod and that not only the Monasteries but the people also of the Imperial City and other Priests every where were excited by Acacius against Basiliscus convened a Councill of Bishops of their own party in the City Ephesus in which Councill they condemned and deposed both Acacius and some other Bishops who embraced the same Sentiments with him and then they entreated the Emperour Basiliscus that he would persist in his former opinion and would not promulge a Constitution Contrary to his own Circular Letters In the same Synod Paulus is ordained Bishop of Ephesus by the Bishops of the same Province and the Patriarchicall priviledge is restored to the Ephesine See as our Evagrius relates in the sixth chapter of this book Further this Ephesine Councill was held on the year of Christ 477 after the Consulate of Basiliscus and Armatus Which I gather from hence because this Synod was assembled a little before Basiliscus promulged his Anti-Circular Letters Now Basiliscus published those Letters on that year I have mentioned when he understood that Zeno was returning out of Isauria with an Army as I have observed above out of Theodorus Lector Indeed the Asian Bishops seem to intimate this in their Letter to Basiliscus in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be pleased therefore to publish nothing contrary to your Divine Circular Letters Moreover Timotheus Aelurus seems to have presided at this Councill For he came to Ephesus in the Reign of Basiliscus and seated Paulus in his Episcopal Chair as Evagrius relates from Zacharias Nor is it likely that Acacius Patriarch of Constantinople should have been deposed by any other person than the Alexandrian Bishop who held the dignity of
Martyrs alone but concerning the Confessours also and those that had fled their Country who had dyed by their own death Therefore 't is better to render it here suâ naturali morte by their own and a naturall death For so Graecians are wont to express themselves and particularly our Eusebius if I mistake not Lastly he has rendred the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very ill in these words domesticâ consuetudine conjunctiores nearer by a domestick acquaintance whereas the import of that term is persons nearer related I render therefore this whole place thus Rationi consentaneum est ut hi ad successionem veniant qui propinquiores erant futuri si illi suâ morte obiissent 't is agreeable to reason c. Our Rendition is confirmed both by what I have said above and also from what the Emperour says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would have been the nearer of Kin not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are Now by the next words viz. those persons he means the Martyrs Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Medicaean Copy make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little before the reading in the same Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Confessours truer than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in chap. 35. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Grievous †The Church b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annex as Turnebus and S r Henry Savil have mended it And so 't is written in the Fuketian Manuscript A little after the reading in the Medicaean Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if any of the foresaid persons Vales. * Or Dominion * Or Fruits †Or Mistake a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Medicaean Copy make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and we have rendred it accordingly Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although c. And a little after the same Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have received profits yet we judge a demand incomparably well as I think For this is the second member of the period The last member of the period is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless c which in the common Editions is ill divided and removed to the following Chapter Vales. ‖ Or Exaction a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be dissolved The reading in the Medicaean Copy is truer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be cured Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy this place is written far otherwise in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Which reading as every one sees is far truer For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are altogether superfluous A little after in the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if any men do insist upon such discourses as these c. So 't is also in the Fuketian Manuscript Vales. * Or Driven away †Or Persecutions insâ—tiable c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonitions I corrected this place by the help of the Medicaean Copy in which 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intentions or purposes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Medicaean Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that what things a destructive c. and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will now be dangerous c. Which I rather approve of For this period is to be joyned with the foregoing one Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is righter in the Medicaean Copy where the last particle is wanting Vales. ‖ Or To receive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting and a little after in the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Which the Medicaean Manuscript confirms wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same Copy after the word Churches is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is some words are wanting Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Medicaean Copy is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rightly appear Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The emendation of this place is due to the Medicaean Copy where we found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dominion excellently well For the Emperours will is that all places and Farms which had been taken away from the Christians should truly and sincerely be restored to them together with their rights In such a manner that if service was owing to any Farm or Field to wit a drove-way passage or high-way it should be restored to the Christians with the same right in no part diminished Therefore if any one had mortgaged a Farm taken from a Christian or had let it out by Lease to be planted and improved or by a sale of it had encumbred it with any burthen or service all these things are by Constantine's Edict rescinded A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same Copy we have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be restored Yet the Fuketian Turnebian and Savilian Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be yielded up which is no ill reading Vales. * Places where the Reliques of any Martyr are †In the Greek 't is we order a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraus's Copy 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pleases me better Vales. b After these words in the Greek in the Medicaean Manuscript follow these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can there be any other which words are wanting in the ordinary Editions Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will a diligent care be taken about such matters as these Also in the Euk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take a diligent c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most wicked Vales. a From these words I began a new chapter I also put the Title before it which was wanting in the Geneva-Edition and in that of Robert Stephens printed aâ— Paris Which defect we made up from the Fuketian Manuscript and the Kings Sheets Vales. * Or Provision b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Medicaean Copy opened to us the true writing of this place wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by a right of Emption Indeed to style this Emption just is contrary to the mind of Constantine who terms these purchases unjust and nefarious presumptions Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had
of God and now enjoyes Life eternal Whence Clemens concludes thus that all persons who have believed in Christ and who have been dipt in the sacred Laver are now perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the Latines also they were termed perfecti Christiani perfect Christians who had received Baptism although they had not received imposition of the Hand from the Bishop The Old Authour de Haereticis non rebaptizandis has this passage Quod hodiernâ quoque die non potest dubitari esse usitatum evenire solitum ut plerique post Baptisma â—ine impositione manûs Episcopi de saeculo exâ—ant tamen pro perfectis â—idelibus habentur And again afterwards at pag. 135 Edit Rigalâ— he uses a perfect Christian for a Believer and an imperfect one for a Catechumen See the place Vales h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which I have already remark'â— to have hapned in many places of this work has I conjecture been committed here also namely that the words are transposed I am of opinion therefore that it must be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyced and was renewed in Spirit For he alludes to that verse of the known Psalm Create a clean heart in me O God and renew a right spirit within me Further from this place of Eusebius we may gather that Constantine was not sprinkled in his Bed as the sick were wont to be but received Baptism in the Church For Eusebius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c was by a Regeneration perfected in the Martyria of Christ. Soon after this from the Fuketian Copy and the Old Sheets write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was filled with light Vales. 'T is a known thing that it was heretofore the custom that Neophytes i. e. persons newly baptized should be clothed in white garments which they afterwards laid by on the eighth day Zeno Veronensis in his fifth Sermon ad Neophytos Primus vos qui in se credentem reprobat nullum non aries sed agnus excepit qui vestram nuditatem velleris sui niveo candorâ— vestivit S t austin in serm 157. de Tempore Paschalis Solemnitas hodiernâ festivitate concluditur Et ideò bodie Neophytorum habitus commutatur ita tamen ut candor qui de habitu deponitur semper in corde teneatur Bede attests the same in his Book de Officiis Septuageâ—imâ— says he tendit ad sabbatum ante Octavas Paschae quando hi qui in Vigilia paschae baptizantur alba vestimenta deponent Which words occur also in the Roman Order In an old Pontifical Book of the Church of Senona written ouâ— about six hundred years since there is a solemn prayer extant which the Bishop made over the Neophytes at such time as they laid aside their Albes which I thought worth while to annex here Benedictio in Sabbato quando albas deponunt Deus qui calcatâ—s inâ—erni Legibus captivitatem nostram resolutâ catenarum compage dignatus est ad Libertatis praemia revocare ipse vobis praestet ita hanc vitam tranâ—igere ut in illam perpetuam ipso duce possitis intrare Amen Tantum praebeat vobis â—eâ—vorem Catholicae fiâ—ei ut sancti adventus illius sitâ—â— expectatione securi Amen Vt quicunque hic meruerâ—nâ— purgare undâ— Baptismi ibi praesentari valeant pâ—o Judici candidati Amen Farther the Neophytes celebrated those eight days after Baptism with all imaginable Religion in so much that during those days which were also termed Octavae they lookt upon it as impious to touch the earth with their naked feet as S t Austin writes in Epist. 119. ad Januarium Also during those days they were wont to go bare-headed which was a sign of Liberty S t Austin Serm. 4. in Dominica Octavarum paschae Hodiâ— Octavae dicuntur inâ—antium revelanda sunt capita eorum quod est indicium Libertatis Habet enim Libertatem ista spiritalis nativitas c. On the contrary the Catechumens went in publick with their heads covered in regard they were a Type of Adam expelled out of Paradice as Junilius says Book 2. Chap. 16. Which I am of opinion is to be understood concerning the Competentes only who covered not only their heads but their faces also as Cyrill of Jerusalem informs us in his first Catechisme But this covering was taken off of them in Baptism or at least on the eighth day after Baptism For this is rather intimated by those words of S t Austin quoted by us a little above And the same is likewise confirmed by Theodorus Bishop of Canterbury in his Liber Poenitentialis in these words In monachorum ordinatione Abbas debet missam cantare tres Orationes complere super Capus ejus septem dies velet caput ejus septimo die abstollat velamen Sicut in Baptismo Presbyter septimo die velamen inâ—antum tollit ita Abbas debet Monacho quia secundus Baptismus est juxta judicium patrum omnia peccata dimittuntur sicut in Baptismo Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-Printers added the last word from the Books of Scaliger and Bongarsius which I likewise found added in Moraeus's Copy But 't is wanting in the Kings Copy nor does it seem to me to be very necessary In the Fuketian Turnebian and Savilâ—an Copies the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there is a mistake both in Moraeus's Book and in the Geneva-Edition Vales. * Or Goods a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it occurs in the Kings Sheets Farther from this place 't is apparent that Pentecost is taken not only for that day which is the fiftieth after Easter-day but also for the seven weeks which follow Easter Thus 't is every where used as well by Greek as Latine Writers S t Jerome in his Letter to Marcella Non quo per totum annum exceptâ Pentecoste jejunare non liceat Hence amongst the Greeks there is a Festival termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the twenty-fifth-day from the Feast of Easter Besides other writers John Chrysostom makes mention of this Feast in his Fifth Homily de Annâ— Vales. * Or An uniâ— Valesius renders it unitate †Or The Meridian hours of the Sun a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word must be expunged although it occurs in all our Copies Presently it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy In the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Genuine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must doubtless be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the publick mourning of all persons at the Funeral of Constantine the Great Aurelius Victor attests the same in these words Funus relatum in urbem sui nominis Quod sanâ— populus Rom. aegerrimè tulit quippe cujus armis Legibus clementi imperio quasi novatam urbem Rom. arbitraretur His dead Body was
the 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
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
this place He speaks chiefly concerning living Creatures Vales. * Or Places h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write it in words disjoyned thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again to others He appoints c. Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner the Translatour seems to have read and we have rendred it accordingly Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place the words seem to be transposed which I thus set in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeably to his will and appointment c. A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out in regard it occurs presently Vales. * Or Onely-Begotten God the Word begotten of God †John 1. 1 3. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will be far more elegant if you add a word in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as being the most excellent c. I don't doubt but Eusebius wrote thus for he has often exprest himself so above Vales. * Off-spring m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here also the particle is misplac't Write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having infused him as the soul and life c. Unless you had rather wholly expunge that particle 'T is indeed wanting in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has done ill in rendring it Facultates Faculties For those which Eusebius does here term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following member of the period he calls Gods It ought therefore to have been rendred Potestates For so the Latines do term Daemons whom the Greeks are wont to stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servius in B. 3. Aeneid Nam potestates says he aliae Caelestes sunt c. For some powers are Celestial others Terrene others mixt And in B. 4. Nam potestates aut terrenae sunt c. For the powers are either Terrene or Aerial or Aetherial Chalcidius on Plato's Timaeus pag. 97 Quae potestates says he Aetherii aeriâ—que sunt Daemones c. Which powers are Aetherial and Acrial Daemons removed from our sight and our other senses S t Austin uses the same term in his tenth Book de Civitate Dei Chap. 26 and in his Epistle to Volusianus Apuleus in his Apology Longinianus in his Epistle to Augustinus And Amm. Marcellinus Book 21. Amongst the Greeks nothing occurs more frequently S r Jerom on the 2 d Chapter of Joël A dextris says he à sinistris virtutes â—ortitudines Dei legimus quas Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocant c. Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which is the same as if he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed those Superstitious Worshippers of many Gods In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellently well Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c nor again could c. Presently after those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be set a point of Interrogation which the Translatour perceived not Vales. q He means S t John the Evangelist whose words he had cited a little before In the beginning was the Word c. Which words Eusebius does now expound by way of paraphrase Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour construed the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he renders it Qui dicendo exprimi nequit who can't be exprest in words Which rendition don't please me I should therefore choose to construe the words another way so as that it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Origine and Authour of the Word 'T is certain Eusebius is wont to term God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him who is above all Indeed at this place he compares The Word to The Father And he says that The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things but the Father He says is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond or superiour to all things every where attributing more to the Father Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed this sensible world Which is made apparent from the following words Vales. * Or Due t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a particle wanting here which I put in thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as in one body It may also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as in one c. Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisibly For The Word of God in an invisible manner is diffused through all things But the common reading is not rashly to be rejected For Eusebius means that the Word of God is infused into all things not as a spirit which in a wandring motion passes thorow all things and is carried sometimes this way another while that way but as a Soul which is spread into all the members at once and wanders not from these to those The Translatour renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverà really Vales. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one may perceive that the words are misplac't here also Write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again One Sun but not more so that even by the transcendency He obscures c. Vales. * Or Daunces †In Potters-work So Valesius x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The article must be blotted out or at least it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. ‖ Or Runs over y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as 't is in the Fuk. Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inexpressible or unspeakable powers A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Translatour seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreover But it would be better were it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the Sun Himself c. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. Copy these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting they don't indeed seem very necessary Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written in conjoyned words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. CHAP. XIII * Or Mnâ—nosyne that is the Mother of the Moses b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c and moreover for 't is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius says that unchast passions were consecrated by men For they called
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