the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
you call it pretending your self ignorant who I am hear me plainly and freely making this profession I am a Christian now if you are desirous to learn the doctrine of Christianity allow me one days space and you shall hear it The Proconsul said perswade the people I have thought good answered Polycarp to give you an account for we are taught to attribute due honour such as is not prejudicial to our profession to Magistrates and powers which are ordained of God but I judge them unworthy of having an account given them of our faith The Proconsul said I have wild beasts to them I will cast thee unless you alter your mind Command them to be brought forth said Polycarp for our minds are not to be altered from better to worse but we account that change good which is from vice to virtuous actions He said again to him since you contemn the wild beasts I will give order that you be consumed by fire unless you change your mind You threaten me replied Polycarp with a fire that burns for an hour and soon after becomes extinct but you are ignorant of that fire of the future judgment and eternal punishment which is reserved for the impious but why doe you make delays Order which you will to be made use of upon me When he had spoken these and many other words he was filled with confidence and joy and his countenance was replenished with a comely gracefullness in so much that he was not onely not overwhelmed with terrour at what was said to him but on the contrary the Proconsul stood astonished and sent the Cryer to make Proclamation thrice in the midst of the Stadium Polycarp professeth himself to be a Christian at which words uttered by the Cryer the whole multitude both of Heathens and Jews who were inhabitants of Smyrna in a most furious rage and with a great noyse cryed out This is the Teacher of Asia The Father of the Christians The destroyer of our Gods who gives command to many men not to sacrifice nor adore the Gods Having said these words they cryed out and requested Philip the Asiarch to let forth a Lyon upon Polycarp But he made answer that that was not lawfull for him to doe because the Amphitheatrical shews or the hunting of the wild beasts were concluded Then they all cryed out with a joynt consent that Polycarp should be burnt alive For it was necessary that the vision which appeared to him upon his pillow should be fulfilled when being at prayer he saw that burning he turned to the brethren that were with him and said Prophetically I must be burnt alive These things therefore were with no less celerity done then they had been spoken the multitude immediately brought together wood and dried branches of trees out of their shops and from the Baths but the Jews especially most readily as it was their usage assisted in this business Now when the pile of wood for the fire was made ready Polycarp having unclothed himself and unloosed his girdle endeavoured also to put off his own shoes a thing which before he never did because every one of the faithfull continually strove who should soonest touch his skin for he was always reverenced for his godly course of life even before he came to be gray-headed presently therefore all the instruments prepared for the fiery pile were applied to and put about him but when they went about to nail him to the stake he said Let me be as I am for he that gives me strength to endure the fire will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain even without your securing me with nails so they did not make him fast to the stake with nails but onely bound him to it He therefore having put his hands behind him and being bound as it were a select Ram pickt out of a great flock to be offered as an acceptable Holocaust to Almighty God said Thou Father of thy well beloved and blessed Son Jesus Christ through whom we have received the knowledge of thee Thou God of Angels and powers and of the whole Creation and of all the generation of the Just who live in thy presence I bless thee because thou hast vouchsafed to bring me to this day and this hour wherein I may take my portion among the number of the Martyrs and of the cup of Christ in order to the resurrection both of soul and body to eternal life in the incorruption of the Holy Spirit among whom let me I beseech thee be this day accepted in thy sight as it were a sacrifice fat and well pleasing to thee according as thou hast prepared foreshewed and fulfilled thou God of truth who canst not lie wherefore also I praise thee for all these things I bless thee I glorifie thee through the eternal Highpriest Jesus Christ thy well beloved son through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen When with a loud voice he had said Amen and made an end of praying the officers who had the charge about the fire kindled it and when there arose a great flame we who were permitted to see it and who are hitherto preserved alive to relate to others what then happened saw a wonderfull sight For the fire composing it self into the form of an arch or half circle like the fail of a ship swelled with the wind immured within a hollow space the body of the Martyr which being in the middle of it lookt not like burnt flesh but like gold or silver refining in a furnace and forthwith we smelt a most fragrant scent as if it had been the smell of frankincense or of some other of the pretious sweet scented spices In fine therefore when those impious wretches saw the body could not be consumed by the fire they commanded the Confector to approach it and sheath his sword in it which when he had done there issued forth so great a quantity of bloud that it extinguisht the fire and the whole multitude admired in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one who was the Apostolical and Prophetical doctour of our age and Bishop of the Catholick Church at Smyrna For every word which proceeded out of his mouth either hath been or shall be fulfilled But the envious and malevolent devil that deadly enemy to the generation of the just understanding the couragiousness of his Martyrdom and his unblameable conversation even from his youth and perceiving that he was now encircled in a Crown of immortality and had most undoubtedly obtained the glorious reward of his victory the devil I say used his utmost diligence that his body should not be born away by us Christians although many of us were desirous to doe it and to have been conversant with his sacred dead body Some
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
time Macedonius was put into possession of the Churches in Constantinople Paulus being dispatcht in the forementioned manner And having procured a very great interest in the Emperour he raised a war amongst the Christians not inferiour to that waged by the Tyrants at the same time For having by his perswasions induced the Emperour to countenance him with his assistance in destroying of the Churches he procured whatever wicked acts he had a mind to doe to be established by Law From that time therefore an Edict was publickly proposed throughout every City And a military force appointed to see the Emperours Decrees put in execution Those who asserted the Homoâ—usian Faith were driven not only out of the Churches but from the Cities also At first indeed they made it their business to expell them only But afterwards the mischief growing worse and worse they betook themselves to a forcing of them to communicate with them being very little sollicitous about the Churches And this forcible constraint was nothing inferiour to that heretofore made use of by them who necessitated the Christians to worship Idolls For they made use of all manner of scourgings various tortures and proscriptions of their goods Many were punished with exile Some died under their tortures others were murdered during their being led away to banishment These things were done throughout all the Eastern Cities but more especially at Constantinople This intestine Persecution therefore being but small before was much increased by Macedonius after he had gotten the Bishoprick But the Cities of Achaia and Illyricum and the Western parts of the Empire continued as yet undisturbed in regard they both mutually agreed and also retained the Rule of Faith delivered by the Nicene Synod CHAP. XXVIII Concerning what was done at Alexandria by Georgius the Arian from Athanasius's own relation BUt what Villanies Georgius during the same time committed at Alexandria you may understand from Athanasius's own relation who was present at and a sufferer in those miseries For in his Apologetick concerning his own flight he speaks word for word thus concerning what had been done there For they came from thence to Alexandria making search for me again that they might murder me And what hapned then was worse than that they had done before For on a suddain the Souldiers surrounded the Church and instead of going to prayers there hapned a sight After this Georgius sent by them out of Cappadocia arriving in Lent increased those mischiefs which he had learn't from them For after Easter-week the Virgins were cast into Prison the Bishops bound in chaines were led away by tho Souldiers the houses of Orphans and Widdows were plundered and the stock of Bread-corn was pillaged they broke into houses And the Christians were carried out to burial in the night The houses were sealed up and the brethren of those that were Clergy-men were in danger upon their brethrens account These things were horrid but those afterwards committed were much more horrid For the week after the holy Pentecost the people after they had fasted went out to the Coemetery to pray because they all abominated Georgius ' s communion But that Villanous wretch understanding this instigated Sebastianus the Captain who was a Manichaean against them He with a company of Souldiers carrying Armour naked Swords Bows and Darts made a violent attack upon the people on the very Lords day And finding some few at their prayers for most of them were gone away by reason of the time of the day he did such exploits as became the Arians to have performed amongst them For having kindled a fire he set the Virgins close to it forced them to say that they professed the Arian Faith But when he perceived they were not to be vanquished and that they despised the fire he afterwards stript them and beat them on the face in such a manner that for a time they could scarce be known And having seized fourty men he beat them after a new and unusual manner For he forthwith cut Rods from off Palm-trees which yet had their pricks on them and flea'd their backs after such a manner that some of them by reason of the pricks that stuck in their flesh were forced to make frequent use of Chirurgions others of them not able to endure the pain died Immediately he took all the rest that were left and together with them a Virgin and banished them into Oasis the Great Moreover they would not at first suffer the bodies of those that were dead to be given to their relations but casting them forth unburied they hid them as they thought good that they might seem not to know of so barbarous a cruelty And this these madmen did having a blindness upon their minds For in as much as the Relations of those that were dead rejoyced upon account of their confession but mourned because their bodies lay unburied their impiety and barbarity was so much the more plainly detected and divulged Soon after this they carried away into banishment out of Egypt and both the Libya ' s these Bishops Ammonius Thmuis Cajus Philo Hermes Plinius Psenosiris Nilammon Agatho Anagamphus Ammonius Marcus Dracontius Adelphius another Ammonius another Marcus and Athenodorus and these Presbyters Hierax and Dioscorus And they treated them so cruelly in their conveying them into banishment that some of them died in the journey and others in the very place of their exile They drove away more then thirty Bishops For it was their earnest desire according as Ahab did wholly if possible to destroy the truth Thus much Athanasius hath related in his own words concerning the Villanies committed by Georgius at Alexandria But the Emperour marcht his Army into Illyricum For the necessity of the publick affaires required his presence there more especially because Vetranio was proclaimed Emperour there by the Souldiers Being come to Sirmium he made a League with Vetranio after which he discoursed with him and brought affaires to such a pass that those Souldiers who had proclaimed Vetranio revolted from him to Constantius's side Having therefore deserted Vetranio they cried out that only Constantius was Augustus King and Emperour No mention was made of Vetranio in their acclamation Vetranio becoming sensible immediately that he was betrayed laid himself prostrate at the feet of the Emperour Constantius took his Imperial Crown and Purple from him and treated him kindly exhorting him to lead a more sedate and quiet life in the habit of a private person For he told him that a life void of disquietude was much more sutable for a man of his years than to have a name full of care and sollicitude Such was the conclusion of Vetranio's affaires But the Emperour ordered that he should be allowed an ample revenue out of the publick tribute Afterwards he wrote frequently to the Emperour whilst he made his residence at Prusa in Bithynia declaring to him that he had been the Authour of the greatest happiness to him in that he had freed
mention of the accusations against Athanasius This desire and resolution of theirs was assisted by Ursacius and Valens who at the beginning had been defenders of Arius's opinion but afterwards they publickly consented to the term Homoöusios by their Libel given in to the Bishop of Rome as we said before For these persons always inclined to the strongest side They were assisted by Germinius Auxentius Demophilus and Caius When therefore some were ready to propose one thing in the congress of Bishops then present and some another Ursacius and Valens said that all Forms of the Creed heretofore published were to be accounted null and void and that that last draught was to be admitted and approved of which they had a little before published in their convention at Sirmium Having said this they caused a paper which they had in their hands to be read wherein was contained another Form of the Creed which they had drawn up before at Sirmium but concealed it there as I said before which they then made publick at Ariminum This Creed was translated out of Latine into Greek the contents thereof are these This Catholick Creed was published in the presence of our Lord Constantius in the Consulate of the most Eminent Flavius Eusebius and Hypatius at Sirmium on the eleventh of the Kalends of June We believe in one only and true God the Father Almighty Creatour and Framer of all things And in one only begotten Son of God who was begotten of God without passion before all Ages and before every beginning and before all time conceivable in the mind and before every comprehensible notion by whom the Ages were framed and all things were made Who was begotten the only begotten of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose Generation no person knoweth but only the Father who begat him We know that this only begotten Son of God by his Father's appointment came down from heaven in order to the abolishing of sin and was born of the Virgin Mary and conversed with the Disciples and fulfilled every dispensation according to his Fathers will and was crucified and died and descended into the Infernal parts and set in order what was to be done there At the sight of whom the doorkeepers of hell trembled He arose again on the third day and conversed with his Disciples and after the completion of fourty days he ascended into the heavens and sits at the right hand of his Father And he shall come in the last day in his Fathers Glory and render to every man according to his works And we believe in the holy Ghost whom the only begotten Son of God Jesus Christ himself promised to send as a Comforter to mankind according as it is written I go away to my Father and I will pray my Father and he shall send you another Comforter the spirit of truth He shall receive of mine and shall teach you and bring all things to your remembrance But for the term Ousia in regard it has been used by the Fathers in a more plain and ordinary sense and being not understood by the people gives an offence to many in as much as it is not contained in the Scriptures we thought good to have it wholly removed and in future to make no mention at all of this term Ousia when God is spoken of in regard the saecred Scriptures have no where mentioned the substance of the Father and of the Son But we do assert that the Son is in all things like the Father as the sacred Scriptures do affirm and teach After the reading of this paper those who were displeased with the contents thereof rose up and said we came not hither because we wanted a Creed For we keep that entire which we have received from our Ancestours But we are met that if any innovation hath hapned concerning it we might repress it If therefore what hath been recited doth contain nothing of novelty in it do you now openly Anathematize the Arian Heresie in such sort as the ancient Rule of the Church hath rejected other Heresies as being blasphemous For it has been made manifest to the whole world that Arius's impious opinion hath been the occasion of those tumults and disturbances which have hapned in the Church untill this present time This proposall being not admitted of by Ursacius Valens Germinius Auxentius Demophilus and Caius wholly rent in sunder the Church For these persons adhered to what had been recited in the Synod of Ariminum But the others did again confirm the Nicene Creed Moreover they derided the inscription prefixt before the Creed which had been read And especially Athanasius in the Epistle he sent to his acquaintance where he writes word for word thus For what was wanting to the Doctrine of the Catholick Church as concerning piety that disquisitions should now be made about the Faith and that they should prefix the Consulate of the present times before that Draught of the Creed forsooth which they have published For Ursacius Valens and Germinius have done that which never was done or so much as ever heard of amongst Christians For having composed such a form of the Creed as they were willing to admit of they prefixt before it the Consulate the month and the day of the present year in order to their making it manifest to all prudent persons that their Faith had not its beginning before but now under the Reign of Constantius For they have written all things with a respect had to their own Heresie Besideâ— pretending to write concerning the Lord they name another to be their Lord to wit Constantius For he it was who influenced and authorized their impiety And they who deny the Son to be Eternal have stiled him Eternal Emperour such bitter enemies are they against Christ by reason of their impiety But perhaps the holy Prophets specifying of the time wherein they prophesied gave them an occasion of assigning the Consulate Now should they be so audacious as to assert this they would most egregiously betray their own ignorance For the prophesies of thâ—se holy persons do indeed contain a mention of the times Isaiah and Hosea lived in the days of Uzziah Jotham Ahaz and Hezekiah Jeremiah in the days of Josiah Ezekiel and Daniel flourish't under Cyrus and Darius And others prophesied in other times but they did not then lay the foundations of Religion For that was in being before their times and always was even before the foundation of the world God having prepared it for us by Christ. Nor did they thereby manifest the times of their own Faith For even before those times they themselves were believers But the times which they mention were the times of the Promise which God made by them Now the chief and principal head of the Promise was concerning our Saviours Advent And by way of Appendix those
City of Constantinople and firmed the Ariminum Creed making some additions to it FOr the Emperour being returned from the Western parts resided in that City at which time also he made a person whole name was Honoratus the first Praefect of Constantinople having abolished the Proconsul's Office But the Acacians prevented and calumniated them before-hand to the Emperour having informed him that the Creed which they had set forth was not admitted by them Whereupon the Emperour was highly incensed and resolved to disperse them having commanded by an Edict which he published that such of them as were subject to publick Offices should be reduced to their former condition For several of them were liable to publick Offices some were subject to the bearing of those Offices belonging to the City Magistracy others to them appertaining to the Sodalities of Officialls or Apparitours in several Provinces These persons being after this manner disturbed the Acacians abode for some time at Constantinople and assembled another Synod to which they sent for the Bishops of Bithynia When therefore they were all met together being fifty in number amongst whom was Maris of Chalcedon they confirmed the Creed published at Ariminum which had the Consuls names prefixt Which Creed it would have been superfluous to have inserted here had they made no additions to it But in regard they added some words thereto we thought it necessary to set it down at this place again The contents of it are these We Believe in one only God the Father Almighty of whom are all things And in the only begotten Son of God begotten of God before all ages and before every beginning by whom all things visible and invisible were made Who is the only begotten born of the Father the only of the only God of God like to the Father who begat him according to the Scriptures Whose generation no person knoweth but the Father only who begat him We know this Person to be the only begotten Son of God who upon his Father's sending of him came down from the heavens according as 't is written upon account of the destruction of Sin and Death and was born of the holy Ghost and of the Virgin Mary according to the flesh as it is written and conversed with the disciples and having fulfilled every dispensation according to his Fathers Will he was crucified and died and was buryed and descended into the parts beneath the earth At whom hell it self trembled Who arose from the dead on the third day and was conversant with the disciples and after the completion of fourty days he was taken up into the Heavens and sitteth on the right hand of the Father he shall come in the last day of the Resurrection in his Fathers Glory that he may render to every man according to his works And we believe in the holy Ghost whom he himself the only begotten of God Christ our Lord and God promised to send as an Advocate to mankind according as 't is written the Spirit of truth whom he sent unto them after he was assumed into the Heavens But we thought good to remove the term Ousia which was used by the Fathers in a more plain and ordinary sense and being not understood by the people has given offence in regard 't is not contained in the sacred Scriptures and that in future not the least mention should be made thereof for as much as the sacred Scriptures have no where mentioned the substance of the Father and of the Son Nor ought the subsistence of the Father and of the Son and of the holy Ghost to be so much as named But we assert the Son to be like the Father in such a manner as the sacred Scriptures do affirm and teach Moreover let all the Heresies which have been heretofore condemned and which may have risen of late being opposite to this Creed published by us be Anathema This Creed was at that time recited at Constantinople Having now at length passed through the labyrinth of the Expositions of Faith we will reckon up their number After the Creed published at Nice they set forth two Expositions of the Faith at Antioch at the Dedication A third was that delivered to the Emperour Constans in the Gallia's by Narcissus and those that accompanied him The fourth was that sent by Eudoxius into Italy Three Draughts of the Creed were published at Sirmium one whereof was recited at Ariminum which had the names of the Consuls prefixt The eighth was that which the Acacians promulged at Seleucia The last was set forth at the City Constantinople with an addition For hereto was annexed that neither substance nor subsistence ought to be mentioned in relation to God Moreover Ulfila Bishop of the Goths did at that time first agree to this Creed For before this he had embraced the Nicene Creed being Theophilus's follower who was Bishop of the Goths and had been present at and subscribed the Nicene Synod Thus far concerning these things CHAP. XLII That upon Macedonius's being deposed Eudoxius obtained the Bishoprick of Constantinople BUt Acacius Eudoxius and those that were with them at Constantinople made it wholly their business that they also might on the other side depose some persons of the contrary party Now you must know that neither of the factions decreed these depositions upon account of Religion but for other pretences For though they dissented about the Faith yet they found not fault with one anothers Faith in their mutual depositions of one another Those therefore of Acacius's party making use of the Emperours indignation which he had kept concealed in his mind and earnestly indeavoured to wreak it against others but most especially against Macedonius do in the first place depose Macedonius both because he had been the occasion of many murders and also in regard he had admitted a Deacon taken in Fornication to Communion Then they depose Eleusius Bishop of Cyzicum because he had baptized one Heraclius Hercules's Priest at Tyre a person known to be a Conjurer and ordained him Deacon In the next place they depose Basilius or Basilas for so he was also called who had been constituted Bishop of Ancyra in the room of Marcellus as having unjustly tortured a certain person bound him with Iron chains and confined him to Prison also because he had fastned calumnies upon some persons and moreover in regard by his Letters he had disturbed the Churches in Africa Dracontius was deposed by them because he had removed from Galatia to Pergamus Moreover they deposed Neonas Bishop of Seleucia in which City the Synod had been convened as also Sophronius of Pompeiopolis in Paphlagonia Elpidius of Satala in Macedonia and Cyrillus of Jerusalem and others were ejected by them for other reasons CHAP. XLIII Concerning Eustathius Bishop of Sebastia BUT Eustathius Bishop of Sebastia in Armenia was not so much as admitted to make his defence because he had been long before deposed by Eulalius his
forth at Antioch according as we have remarked in our foregoing Book And when by some persons they were asked this question You who are termed Macedoniani if you differ in your Sentiments from the Acacians how comes it to pass that you have communicated with them untill now as being of the same opinion with you To this demand they returned an answer by Sophronius Bishop of Pompeiopolis a City of Paphlagonia after this manner The Western Bishops says he were infected as it were with a disease with the Homoöusian opinion Aëtius in the East having adulterated the doctrine of the Faith introduced an opinion whereby he maintained a dissimilitude of substance between the Son and the Father Both these opinions were impious For the Western Bishops did rashly knit together in one the distinct persons of the Father and Son binding them together with that Cord of iniquity the term Homoöusios Aëtius wholly separated that affinity of nature which the Son hath to the Father by introducing this expression Unlike according to Essence Since therefore the Assertours of both these opinions fall into the highest extreams of opposition the middle way between these two assertions seemed to us to be more agreeable to truth and piety whereby 't is affirmed that the Son is like to the Father according to Subsistence This is the answer which the Macedoniani returned by Sophronius to that question as Sabinus says in his Collection of the Acts of Synods But whereas they accuse Aëtius as being the Authour of the Anomoian opinion and not Acacius 't is apparent they do fallaciously corrupt the truth thinking to avoid the Arians on the one side and the Homoöusians on the other For they are confuted by their own words that through a desire of innovating they have made a separation from them both But let thus much be said concerning these persons CHAP. XI How the Emperour Julianus exacted money from the Christians BUt the Emperour Julianus having at the beginning of his Reign shown himself mild and gratious to all persons in process of time did not demonstrate himself to be of such a like temper towards every one For whenever there hapned any occasion of calumniating Constantius he most readily granted the Christians requests But when no such reflections were to be made he made all men apparently sensible of that private hatred which he had conceived against the Christians in general Forthwith therefore he issues out an Order that the Church of the Novatians in Cyzicum which had been totally demolished by Euzoius should be rebuilt imposing a most burthensome penalty upon Eleusius Bishop of that City if he did not perfect that building at his own charge within the space of two months He also promoted gentilism with his utmost endeavour And as we have said before he opened the Pagan Temples Yea he himself did publickly offer sacrifice to the Genius of the City Constantinople in the Basilica where the image of the Publick Genius was erected CHAP. XII Concerning Maris Bishop of Chalcedon MOreover at this time Maris Bishop of Chalcedon in Bithynia being led by the hand into the Emperours presence for he was very aged and had that distemper in his eyes termed the Pin and Web when he came before him he reproved him sharply terming him an impious person an Apostate and an Atheist The Emperour returned him opprobrious language for his reproaches calling him blind fellow And your Galilaean God said he will never cure you For Julianus did usually term Christ The Galilaean and Christians Galilaeans But Maris answered the Emperour with a greater confidence I thank God said he for depriving me of mine eyes that I might not behold your face who have fal'n into such horrid impieties The Emperour made no return hereto but was severely revenged on him afterwards For when he perceived that those who suffered Martyrdom in the Reign of Diocletian were honoured by the Christians and having observed that many persons were very desirous of being made Martyrs as if he resolved to be revenged on the Christians upon this very account he took another course He declined indeed that extremity of cruelty practised in the Reign of Diocletian nevertheless he did not wholly abstain from raising a Persecution For I call that a Persecution when those who live peaceably are by any means whatever disquieted and molested Now he disturbed them after this manner He made a Law that the Christians should not be allowed an education in humane Literature least said he when they have sharpned their tongues they should with a greater readiness answer the Disputants amongst the Heathens CHAP. XIII Concerning the tumult raised by the Heathens against the Christians HE also issued out an Order that those who would not relinquish the Christian Religion and come and offer sacrifice to Idols should not hold any Military imploy about Court. Nor would he permit the Christians to be Governours of Provinces saying that their Law forbad the use of the sword against such delinquents as had deserved a capital punishment Moreover he induced many persons partly by flatteries and partly by gifts to sacrifice Immediately therefore both those who were true Christians and also they who pretended the profession of that Religion being tryed in a furnace as it were were apparently manifested to all men For such as sincerely and cordâ—ally professed Christianity willingly left their Military Offices being resolved to suffer any thing rather then renounce Christ. Amongst whom were Jovianus Valentinianus and Valens all which persons afterwards wore the Imperial Crown But others who were not found Christians who preferred riches and Secular Honours before the true felicity without the least delay submitted and offered sacrifice One of which number was Ecebolius a Sophista of Constantinople Who making himself conform to the dispositions and humours of the Emperours was in Constantius's time pretendedly a very zealous Christian In Julianus's Reign he seemed a very fierce assertour of Gentilism After Julianus's death he would needs profess Christianity again For having prostrated himself before the door of the Oratory he cried out Trample upon me who am salt without savour This is the true Character of Ecebolius a person as at first so afterwards light and inconstant At that time the Emperour desirous to be revenged upon the Persians for the frequent incursions they had made into the Roman Territories in the Reign of Constantius went in great hast through Asia into the East But being sensible of the many mischiefs which accompany a War and that a vast Treasure is required to carry it on without which it cannot be commodiously managed he craftily devised a way to extort money from the Christians For he imposed a pecuniary mulct upon those that refused to sacrifice and the exaction was very severe upon such as were sincere Christians For every one was compelled to pay proportionably to his estate And thus the Emperour by an unjust collection
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
which had been written by him to Flavianus of Holy Memory and his he did notwithstanding he was severall times entreated by those persons who 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 we had some thoughts concerning the vouchsafing to 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 Excommunication against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were preferred 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 have been justly 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 Greatest 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 When therefore these things had been confirmed by Anatolius Maximus and the rest of the Bishops excepting those Prelates who together with Dioscorus had been deposed by the Councill a Relation concerning these Transactions was by the Synod written to the Emperour Marcianus and by the same Synod a deposition was sent to Dioscorus the Contents whereof were these Know that by reason of Your contemning the Divine Canons and on account of Your contumacy Shown towards this Holy and Oecumenicall Synod because besides other Crimes whereof You have been convicted having been the third time called by this Holy and great Synod according to the Divine Canons to answer to those Accusations brought against You You have not appeared on the thirteenth day of this instant month October You are deposed from your Bishoprick by this Holy and Oecumenicall Synod and are estranged from every Ecclesiastick duty Then having written concerning these things to the pious Bishops of the most Holy Church at Alexandria and when the Edict against Dioscorus had been proposed this Sessions was ended The foregoing Session having been thus ended after this the Bishops being again convened returned answer to the Interrogation of the Judges who had requested that the true Faith might be expounded in this manner that nothing further ought to be established the matters against Eutyches having been fully finished and determined by the Bishop of Rome to which determinations they had all given their assent Again when all the Bishops cried out that they all said the same things and when the Judges by making an Interlocution had pronounced that each Patriarch having chosen one or two persons of his own Dioecesis should come forth into the midst to the end that the opinion of every one might be made manifest Florentius Bishop of Sardis required a Truce to the end that with consideration they might arrive at the Truth And Cecropius Bishop of Sebastopolis spoke these words The Faith hath been well expounded by the Three hundred and eighteen Holy Fathers and hath been confirmed by the Holy Fathers Athanasius Cyrillus Celestinus Hilarius Basilius Gregorius and now again by the most Holy Leo. And our request is that the words of the Three hundred and eighteen Holy Fathers as also those of the most Holy Leo may be recited Which having been read the whole Synod cried out in these words this is the Faith of the Orthodox Thus we all believe Pope Leo believes thus Cyrillus believed thus the Pope hath expounded it thus And when there had been another Interlocution that the Exposition of the Faith set forth by the Hundred and fifty Holy Fathers might be recited also that was likewise read To which the Synod again cried out and said This is the Faith of us all This is the Faith of the Orthodox Thus we all believe After whom Aetius the Arch-Deacon said that he had at hand the Epistle of the Divine Cyrillus to Nestorius which all the Fathers convened at Ephesus had confirmed by their own Subscriptions and that he had likewise another Letter of the same Cyrillus ' s which had been written to Johannes Bishop of Antioch and which had likewise been confirmed and his request was that both these Letters might be read And after an Interlocution had been made concerning these Letters they were both recited Part of the Contents of the former Epistle run word for word thus Cyrillus to the most Pious Nestorius my Fellow-Minister Some persons as I understand reproach my Reputation in the presence of Your Piety and that frequently taking an occasion to do thus most especially at such time as those of the Magistracy are met together and peradventure they suppose that Your ears are even delighted with such discourses as these And after some words The Holy and Great Synod therefore hath said that He the only begotten Son hath been begotten of God and the Father according to Nature very God of very God the Light of the Light that He by whom the Father hath made all things descended was Incarnate made man suffered rose again the third day ascended into the Heavens These Expressions and Forms we also ought to follow considering with our selves what is meant by this proposition God the Word was incarnate and was made man For we do not affirm that the Nature of The Word having been changed was made Flesh nor that it was converted into whole man who consists of Soul and Body But We say that rather that when The Word had personally united to himself the Flesh enlivened with a rationall soul he was ineffably and incomprehensibly made man and he hath been stiled the Son of man not according to will only or good pleasure nor yet as it were in the Assumption of the person only And that the Natures are diverse which have come together into a true Unity but that of both Natures there is one Christ and one Son not as if the diversity of the Natures were destroyed by the Union but
confute this errour But it may be answered that after Basilius's death there was perhaps another usage observed in the Church of Caesarea For Socrates speaks of a Rite then in use when he wrote this History Vales. * That is those who have had two wives successively one after another †Or admitted that is to Communion * Or form of good life * Acts 15. 23 24 25 26 27 28 29. * Or were rather Jewish z The reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The accidents in which what sense there can be I see not I am of opinion it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symbolls which term Socrates makes use of a little above where he says to the end that the Symbolls might be fulfilled By Symbolls Socrates means the Legal ceremonies and commands for instance Circumcision which the Jews kept in their bodies but not in their hearts Nicephorus has worded this passage in Socrates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Langus renders thus Siquidem Judai ea quae sic in corporibus accidunt majore studio quà m si animabus eveniant observare contendunt for the Jews also with a greater industry strive to observe those things which so happen to their bodies than if they hapned to their Souls You see that neither Nicephorus nor his Translatour apprehended Socrates's meaning Socrates speaks concerning the Jews who observed the law of works in their bodies rather than their hearts whom the Apostle Rom. 2. 28. terms Jews outwardly Vales. * See chap. 20 at the beginning †Chap. 21. * Or things which are not †See chap. 12. of this book a Theodoret gives an account of these Hereticks book 4. Haeret. Fabul Vales. * That is a Cakeseller †Selenas * Or Precedency b It must be twenty five years and accordingly Epiphanius Scholasticus read it For from Arcadius's third and Honorius's second Consulate in which year these things were done which Socrates does here relate to the Consulate of Monaxtius and Plinta or Plintha there are twenty five years Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Consulate it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Reign For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into this place from the following line Vales. * See book 4. chap. 13. †See book 4. chap. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grosly and rudely †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd or frigid ‖ Or I am larger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred thus Magister Scriniorum Imperatoris Master of the Emperours Desks for the Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latins term Magistros Scriniorum Masters of the Desks as Cujacius has truly remark't But Salmasius in his notes on Vopiscus pag. 481 affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Proximi of the sacred Desks not the Masters For his opinion is that there was only one Master of all the Desks who had under him four Antigraphei or Proximi that is Clerks to wit one in each Desk But Salmasius is disproved first by the Theodofian Code and secondly by the Notitia Imperii Romani For in the Notitia Imperii Romani there are four Masters of the Desks of the Roman Emperours reckoned to wit the Master of the Memory the Master of the Letters the Master of the Libells and the Master of the Greek Letters And in the Theodosian Code in the sixth Book there is a particular Title de Magistris sacrorum Scriniorum whom the Emperours will have preferred before the Vicarii But concerning the Proximi there follows another Title at a great distance from this wherein the Emperours give order only that the Proximi after two years space should leave the Scrinia and be followed by the Vicarii From whence 't is evident that the Proximi of the Desks are distinguished from the Masters for the Masters were chosen by the Emperours Codecill or Letters Patents as were the rest of the Officers of the Pallace But the Proximi came to that place by degrees and order of promotion and they were more than one in every Desk whereas there was but one Master in each Desk The Proximi therefore are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard there were only four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are informed from the Glosses of Julianus Antecessor See Petrus Patricius in Excerpt Legationum Philostorgius relates that Eugenius was preferred to the dignity of a Master before he broke out into his Tyranny Vales. b Instead of Gallia the Less the reading in the Florentine M. S. is truer thus Galatia Although Arbogastes was not born in Gallia but in Francia as all Historians agree Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduced we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hired Vales. d Valentinianus Junior was murthered at Vienna in Arcadius's second Consulate which he bore with Rufinus as Idatius rightly informs us in his Fasti. But Marcellinus says that fact was perpetrated in the Consulate of Tatianus and Symmachus on the Ides of March. Notwithstanding this appears to be false from the fourth and fifth Law in the Theodosian Code de Apostatis Vales. e Zosimus in his fourth book says that only Arcadius was left by Theodosius at Constantinople and that Honorius followed his Father in his Expedition against Eugenius The same is asserted by Marcellinus in his Chronicon But Philostorgius agrees with Socrates Vales. * Or made preparations f Here there is a defect in the Greek Text these words from Aquileia thirty six miles being wanting Which Valesius says he perfected from Antoninus's Itinerary and from Sigonius in his ninth book de Imperio Occidentali * Or routed * Or running of horses * Or the Western parts †Or the sight * Or as seems indeed to be plainer and more perspicuous but is notwithstanding lower and more mean a This whole clause either because according to the proverb truth is bitter is in my judgment to be expunged in regard it disturbs the sense Or if it has a place here it must be put at the close of the period after these words extoll not their actions If this displeases any one 't will be sufficient to expunge the parcticle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either and put this clause to the head of that following Vales. b To wit in the Comoedies of Menander and others You may see the same in Plautus's and Terentius's Latine Comoedies wherein the Servants do usually call their Masters barely by their names Vales. a Zozimus book 5. relates that Alaricus and the Goths not the Hunni were sollicited by Rufinus to invade the Roman Provinces The same is assertâ—d by Marcellinus in his Chronicon But Sozomen book 8. chap. 1. agrees with Socrates Not is there any disagreement between the forecited Authors For Rufinus called in both those Nations against the Romans the Goths first under their Chief Alaricus after the Goths were routed by Stilichon
is the Glory of Good Servants to speak truth concerning the Lord and 't is the honour of those Fathers who have taught well if their Doctrines be repeated And again in the same Book pag. 37. Haec audiebamus semper a beato illo viro c. These words we always heard from that Blessed man For they were often spoken in this manner by him although some suspected that he uttered these words with his mouth but that in his heart he thought otherwise And indeed I remember with you that I have heard from him that he hath satisfied us with an holy oath that there was not one thing in his tongue and another in his heart And a little after Sed 〈◊〉 quidem paucis c. But now Let thus much be said by us in short in memory and honour of that Our Father so Good so Laborious and every where vigilant for the Churches For we have not made mention of his Stock nor of his Education or Learning or of the rest of his Life and Resolution Which passages in Eusebius that I may not defraud any one of his commendation were shown me by the Most Learned Franciscus Ogerius Now from what I have said it may be evidently enough gathered that Eusebius was joyned to Pamphilus by no Tye of kindred but by the Bond of friendship onely 'T is certain Euseb us although he names Pamphilus in so many places and boasts so highly of his friendship yet never terms him his Kinsman or Relation Tea from Eusebius ' s own Testimony 't is plainly made out that Pamphilus the Martyr was not Eusebius ' s Kinsman For in the close of his Seventh Book of Ecclesiastick History where he makes mention of Agapius Bishop of the Church of Caesarea his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this man's time we knew Pamphilus a most eloquent man and a true Philosopher in the practises of his Life honoured with a Presbytership of that Church Whereas therefore Eusebius himself does attest that Pamphilus was first known by him then it is sufficiently apparent that they were not joyned together by any kindred or affinity In these times hapned that most severe Persecution of the Christians which being first begun by Diocletian was by the following Emperours continued to the tenth year In the time of this Persecution Eusebius in regard he was then a Presbyter of the Church of Caesarea resided almost constantly in that City and by continual Exhortations instructed many persons in order to Martyrdom Amongst whom was Apphianus a noble Youth whose illustrious Combat Our Eusebius does relate in his Book concerning the Martyrs of Palestine In the same Persecution Pamphilus was taken and cast into Prison where he spent two whole years in Bonds During which time Eusebius in no wise deserted his Friend and Companion but visited him continually and in the Prison wrote together with him Five Books in defence of Origen the Sixth and last Book of that Work he at length finished after Pamphilus was dead That whole work was by Eusebius and Pamphilus dedicated to the Confessours living in the Mines of Palestine as Photius relates in his Bibliotheca Chapter 118. In the time of the same Persecution on account of some urgent Business of the Church as 't is probable Eusebius went to Tyre During his residence in that City he attests Book 8. Chap 7. that he himself was eye-witness of the Glorious Combats of five Egyptian Martyrs And in the Ninth Chapter of the same Book he writes that he came into Egypt and Thebais whilst the fury of the Persecution as yet rag'd and that there he beheld with his own eyes the admirable constancy of many Martyrs of both Sexes There are those who relate that Eusebius in this Persecution to free himself from the Troubles of a Prison sacrificed to Idols and that that was objected against him by the Egyptian Bishops and Confessours in the Synod at Tyre as we will hereafter relate But I doubt not but this is false and a caluâ—â—y forged by the Enemies of Eusebius For had so great a Crime been really committed by Eusebius how could he have been afterwards made Bishop of the Church of Caesarea How is it likely that he should have been invited by the Antiochians to undertake the Episcopate of that City And yet Cardinal Baronius has catcht up that as certain and undoubted which was objected against Eusebius by the way of contention and wrangling by his Enemies nor was ever confirm'd by any one's Testimony At the same time a Book was written by Eusebius against Hierocles The occasion of writing it was given by Hierocles of Nicomedia who about the beginning of this Persecution when the Churches of the Christians were every where demolished insulting as 't were over the disquieted Religion in the City Nicomedia published two Books against the faith of Christ which he entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which Books amongst other things he asserted this that Apollonius Tyaneus performed far more and greater Miracles than Christ as Lactantius does attest in his Seventh Book But Eusebius contemning the Man rested satisfied in confuting him in a very short Book Agapius Bishop of Caesarea being dead during this interval and the Persecution being now abated and peace restored to the Church by the general consent of all persons Eusebius is put into his place Others make Agricola who was present at and subscribed to the Synod of Ancyra on the year of Christ 314 Successour to Agapius So Baronius in his Annals at the year of Christ 314 and Blondellus in his Apology pro sententiá B. Hieronymi Chap. 19. Where he writes that Eusebius undertook the Administration of the Church of Caesarea after Agricola ' s death about the year of Christ 315. But those Subscriptions of the Bishops which are extant in the Latine Collections of the Canons in my judgment seem to have little of certainty and validity in them For they occur not either in the Greek Copies or in the Latine Version of Dionysius Exiguus Besides Eusebius reckoning up in the Seventh Book of his Ecclesiastick History the Bishops of the chief Sees under whom the Persecution began and rag'd ends in Agapius Bishop of Caesarea who says he took a great deal of pains in that Persecution for the good of his own Church He therefore must of necessity have sate Bishop untill the end of the Persecution But Eusebius was made Bishop immediately after the Persecution was ended For when Paulinus Bishop of Tyre dedicated a Cathedral sometime after Peace and repose was restored to the Church He together with other Bishops was invited by Paulinus to its Dedication and made a most Elegâ—nt Oration before him as we are informed from the Tenth Book of his Ecclesiastick History Now this hapned before Licinius rebell'd against Constantine which fell out on the year of Our Lord 315. About these times Eusebius wrote those famous Books concerning Evangelick
the common people amongst the multitude and forbidding them to use their swords but commanding them to strike those that cried out with clubs gave them a sign from his Tribunal So the Jews were beaten and many of them killed some by the blows they received perished others being troden to death in the croud by those of their own party that fled And so the multitude being astonished at the calamity of those that were slain were silent Moreover the same Writer relates innumerable other commotions raised in Jerusalem and shews that even from that time forward both the City and all Judea was distracted with Seditions Wars and continual contrivances of mischief following one upon another untill at last the Siege in the Reign of Vespasian by way of revenge befell them After this manner therefore hath divine vengeance pursued the Jews for their execrable wickedness committed against Christ. CHAP. VII That Pilate made himself away IT is also worth knowing how that this same Pilate who condemned our Saviour in the Reign of Caius whose times we now Treat of fell as it is famed into so great troubles that he was forced to be his own Murderer and Revenger laying violent hands on himself Divine justice as it was meet not long deferring his punishment This those Grecians do Record who have written Olympiads giving an account what was done and in what time performed CHAP. VIII Of the Dearth that happened in Claudius his time BUt Caius having held the Empire not full out four years Claudius the Emperour succeeded him In whose times a Dearth oppressed the whole world of which those Historians make mention who are wholly averse from our Religion And so the prediction of the Prophet Agabus of whom there is mention in the Acts of the Apostles concerning this Dearth that should come upon all the world was compleated Luke having in the Acts mentioned this Dearth that happened in the time of Claudius adds this farther saying That the brethren which were in Antioch every one according to his ability sent to them who were in Judea by the hands of Barnabas and Paul CHAP. IX The Martyrdom of James the Apostle NOw about that time to wit in the Reign of Claudius Herod the King stretched forth his hands to vex certain of the Church and he killed James the brother of John with the sword Concerning this James Clemens in the seventh Book of his Institutions relates a memorable History speaking as he had heard from his predecessours For he says that he that accused him before the Judgment-seat seeing him openly and willingly testifie and declare the faith of Christ was moved thereat and professed that he also was a Christian. And so says he they were both together led away to suffer And as they were going he besoughâ—â— James to pardon him who after a short deliberation said peace be to thee and kissed him and so they were both beheaded together Then also as Holy writ declares Herod perceiving that the killing of James very much pleased the Jews set upon Peter also and having put him in bonds would forthwith have put him to death had he not been miraculously delivered out of prison by a divine apparition to wit by an Angel coming to him by night being dismist for the ministration of Preaching All which happened to Peter by the disposition of divine providence CHAP. X. How Agrippa called also Herod persecuting the Apostles presently felt Divine vengeance BUt the Kings attempt to do violence to the Apostles remained not long unrevenged for a chastizing Minister of divine justice pursued him He therefore soon after his bloudy plot against the Apostles going down to Caesarea as it is related in the Acts of the Apostles and being there upon the great festival day dressed in a white and Royal garment made an Oration to the people from his lofty throne and when all the multitude gave a shout with loud acclamations at his Oration as at the voice of God and not of Man Sacred writ declares that he was immediately smitten by an Angel and was eaten up of worms and gave up the ghost But the consent between Holy writ and the History of Josephus in the account given of this strange thing is worthy of admiration In which he giving evident testimony to the truth in his nineteenth Book of Antiquities does plainly declare this wonderfull thing in these words thus The third year of his reign over all Judea was now compleated when he went to the City Caesarea heretofore called the Tower of Straton There he exhibited shewes in honour of Caesar knowing that Festival to have been instituted for the prosperity of him Hereunto flockt a great multitude of those who were honourable and excelled in dignity throughout that whole Province On the second day therefore of the shews being clothed with Robes made all of silver admirably wrought he entred the Theatre early in the morning When the silver of his Robes shining by reason of the beams the rising Sun cast on them made a wonderfull glistering striking those who steadfastly looked on him with wonder and amazement presently his flatterers some from one place some from another cryed out with voices most pernitious to him terming him God and beseeching him to be propitious to them Hitherto said they we have reverenced thee as a Man but now we acknowledge thee to be above mortal nature But the King neither rebuked them nor rejected their impious flattery presently after looking up he espied an angel sitting over his head whom he forthwith understood to be the cause of mischief towards him having heretofore been the foreteller of his prosperity A pain that pierced his very heart immediately seized him He had besides a griping all over his belly which began with a vehement sharpness and was continual and without intermission Looking therefore upon his friends I your God says he am now compelled to end my life fatal necessity forthwith demonstrating the falshood of your boasting acclamations even now uttered concerning me I who by you was stiled immortal am now snatch't away by death But that destinie is to be born with which God hath decreed We have in no wise lived ill and despicably but in such splendor as was look't upon to be most fortunate When he had spoken these words he was spent with the vehemency of his pain Being therefore presently carried into the Palace a rumour was immediately spread abroad that the King was in imminent danger of his life straightway the whole multitude with their wives and children sitting upon spread sackcloth after their country fashion made supplications to God for the King Every place was filled with wailings and lamentations But the King lying in an High-bed-chamber looked down upon them as they lay prostrate and could not refrain weeping At length having been for five days space continually tormented with pains of his Belly he died in the fifty fourth year
Word which had newly enlightned mens minds from heaven did both flourish upon earth and also was conversant and did effectually cooperate with the Apostles Straightway therefore the foresaid Impostour having the eyes of his mind blinded by a divine and wonderful splendour and light as soon as he was detected by the Apostle Peter in Judea in what he had wickedly committed took a great journey over sea and fled from the Eastern to the Western parts concluding that he could no other way live freely and according to his own mind Arriving at Rome by the help and assistance of a devill there lying in wait he in a short time so far perfected his attempt that the inhabitants of that City set up an Image to him and worship't him as God But all succeeded not long according to his mind For soon after in the reign of Claudius the benign and most endearing providence of God brought Peter that valiant and great Apostle for courage chief of all the rest to Rome against this mighty destroyer of mankind who as a stout Leader of God armed with celestial weapons brought that precious merchandise of intelligible light from the East to those that dwelt towards the West declaring to them that Light and Doctrine comfortable to the soul to wit the publication of the Kingdom of heaven CHAP. XV. Of the Gospel according to Mark. WHen therefore he had published to them the divine Word immediately the power of Simon was extinct and together with the man himself destroyed But so great a lustre of Pietie enlightned the minds of them that were the hearers of Peter that they thought it not sufficient barely to hear him once nor were contented to have received the publication of the doctrine of the celestial Word by word of mouth and unwritten Therefore they earnestly entreated Mark Peters follower whose Gospel is at this day extant that he would leave with them some written Record of that doctrine they had heard Neither did they desist till they had prevailed with the man and thus they gave the occasion of writing that Gospel which is called the Gospel according to Mark. When the Apostle Peter understood by the Revelation of the holy Spirit what was done he was much delighted with the ardent desire of the men and confirmed that writing by his Autority that so thenceforward it should be read in the Churches Clemens in his sixth Book of Institutions relates this passage To whom the Bishop of Hierapolis by name Papias may be added as a witness Furthermore Peter mentions Mark in his former Epistle which as they say was written at Rome Peter himself does intimate thus much calling Rome by a figure Babylon in these words The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son CHAP. XVI That Mark first Preached the knowledge of Christ to the Egyptians BUt this Mark going into Egypt is reported to have been the first publisher there of the Gospel he had written and to have setled Churches in the very City of Alexandria And furthermore that so great a multitude both of men and women who there embraced the faith of Christ professed from the very beginning so severe and so philosophical a course of life that Philo vouchsafed in his writings to relate their converse their Assemblies their eating and drinking together and their whole manner of living CHAP. XVII What Philo relates of the Ascetae in Egypt IT is reported that this Philo in the times of Claudius came to be familiarly acquainted with Peter at Rome who then Preached the Word of God there neither is this unlikely For that work of his of which we speak being by him elaborated a long time after does manifestly contain all the Ecclesiastical Rules which are to this present observed among us And seeing he describes evidently the lives of the Ascetae amongst us he does make it sufficiently perspicuous that he did not onely see but also very much approve of and admire the Apostolical men of his time who being as it is probable originally Jews upon that account did then observe in a great measure the Judaical Rites and customes First of all therefore in that Book which he intituled Of Contemplative life or of Suppliants having professed that he would insert nothing disagreeable to truth or of his own head into that account which he was about to give he says that the men were called Therapeutae and the women that were conversant among them Therapeutriae And he adjoyns the reason of that appellation either because like Physitians they healed the mindes of those that resorted to them curing them of their vitious affections or because they worshipped the Deity with a pure and sincere service and adoration Further whether Philo himself gave them this name devising an appellation agreeable to the manners and dispositions of the men or whether they were really so called from the beginning the name of Christians having not yet been every where spread and diffused it is not necessary positively to affirm or contend about it But he attests that in the first place they part with their goods saying that as soon as they betake themselves to this course of Philosophizing they put over their wealth and possessions to their relations Then casting away all care of wordly matters they leave the Cities and make their aboad in gardens and solitary places well knowing the conversing with men of a different and disagreeing perswasion to be unprofitable and hurtfull Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent ardour of faith endeavouring to emulate the Prophetical severe course of life Therefore in the Acts of the Apostles which contain nothing but the perfect truth it is shewed that all the disciples of the Apostles selling their possessions and goods divided the price among the brethren according as every one had need that so there might not be any indigent person among them For as the Word says as many as were possessours of lands or houses sold them and brought the prizes of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need After Philo has attested the very same things with these of the Therapeutae he adds thus much farther concerning them word for word saying This sort of men indeed is diffused far and wide over the whole world For it was requisite that both Greeks Barbarians should be partakers of so excellent a benefit Egypt especially is full of them throughout all its divisions but most of all about Alexandria But from all places the principal of them retire themselves into a most commodious place above the Lake Maria situate upon a little rising hill excellently well seated both for wholsomeness of air and safe conveniency of abiding as into the Country of the Therapeutae Then
the same Writer relates saying that a Prophecy was found in the holy Scriptures comprehending thus much to wit that about that time one was to come out of their Country who should rule over the whole world which this Writer understood to have been fulfilled in Vespasian But he did not rule over the whole world onely obtained the Roman Empire This therefore may more justly be referred to Christ to whom it was said by the father Desire of me and I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for thy possession And the sound of whose Holy Apostles at the very same time went out into all Lands and their words unto the ends of the world CHAP. IX Of Josephus and the Writings he left AFter all this it is fit that we should not be ignorant of this same Josephus who has given us so great assistance in the History we now have in hand from whence and of what stock he came And he himself does manifest even this also saying after this manner Josephus the son of Mattathias a Priest of Jerusalem who my self also at first fought against the Romans and was by necessity forced to be present at what was done afterwards This man was esteemed the most eminent person of all the Jews of those times not onely by his own country men but also by the Romans insomuch that he was honoured with a Statue dedicated to him in the City of Rome and the Books compiled by him were accounted worthy to be placed in the publick Library He wrote all the Jewish Antiquities in twenty entire Books and the History of the Jewish war in his own time in seven Books which History he himself testifies he put forth not onely in Greek but also in his own Country language and He is worthy to be credited both in this and in other things There are also two other Books of his extant very worthy to be read which are about the Ancientness of the Jews in which he answers Apion Grammaticus who at that time wrote a Volume against the Jews and some others who had attempted to calumniate the Antiquity and Laws of the Jewish Nation In the former of these he sets forth the number of the Canonical Books of that called the Old Testament which of them are among the Hebrews unquestionable and undoubted as being received from antient tradition discoursing of them in these words CHAP. X. How Josephus makes mention of the Holy Bible THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another but onely two and twenty containing an Historical account of all times which are worthily believed to be divine And five of these are the works of Moses which comprehend both the Laws and also a continued Series of the generations of men and what was done by them from their first creation untill his own death This space of time wants little of three thousand years And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes the Prophets who succeeded Moses wrote what was done in their Ages in thirteen Books The remaining four contain Hymnes to God and precepts and admonitions for the well ordering of mens lives Also from Artaxerxes untill our own times every thing is indeed recorded but these Books have not been accounted worthy of the like authority with the former in that the succession of the Prophets was not so accurately known But it is manifestly apparent how highly we revere our own Writings For in so many ages now passed over no one has dared either to adde or to diminish from them or to change any thing therein but it is implanted upon all us Jews immediately from our very birth to think that these are the Precepts of God and to persevere in them and if need so require willingly to die for them And let these words of this Writer be profitably here inserted He compiled also another elaborate work not unworthy of himself about the Empire of Reason which some have entitled Maccabees because it contains the conflicts of those Hebrews in the writings called the Maccabees so termed from them who valiantly fought for the worship of God And at the end of his twentieth Book of Antiquities he intimates as if he purposed to write in four Books according to the opinion of the Jews which they had received from their Ancestours of God and of his essence also of Laws why according to them some things are lawfull to be done and others forbidden Himself also in his own Books mentions other works compiled by his diligence Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the conclusion of his Antiquities for the confirmation of the quotations and Authorities we have taken out of him He therefore blaming Justus Tiberiensis who had taken in hand as well as he to write an History of those very times as having not related the truth and accusing the man of many other faults at last adds thus much in these words But I was not in that manner as you were timorous concerning my Writings but gave my Books to the Emperours themselves when the deeds done were fresh and almost yet to be seen for I was conscious to my self that I had all along faithfully observed the delivery of the truth upon account whereof hoping for their evidence I was not disappointed of my expectation and moreover I communicated my History to many others some of whom were actually present in the war as was King Agrippa and several of his Relations Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them that he subscribed my Books with his own hand and gave command they should be publickly read And King Agrippa wrote Sixty two Epistles testifying therein that the truth was delivered by me Two whereof Josephus there adjoyns But let thus much be thus far manifested concerning him We will now proceed to what follows CHAP. XI How after James Simeon Governed the Church at Jerusalem AFter the Martyrdom of James and the taking of Jerusalem which immediately followed thereupon report goes that the Apostles and disciples of our Lord who were yet alive met together from all parts in the same place together also with the kinsmen of our Lord according to the flesh for many of them hitherto survived and that all these held a consultation in common who should be adjudged worthy to succeed James and moreover that all with one consent approved of Simeon the son of Cleophas of whom the History of the Gospel makes mention to be worthy of the Episcopal seat there which Simeon as they say was Cousin German by the Mothers side to our Saviour for Hegesippus relates that Cleophas was the brother of Joseph CHAP. XII How
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
Hebrews the rest they made small account of They observed also the Sabbath and all other Judaical rites in like manner as the Jews doe but on Sundays they performed the same things with us in remembrance of the Lords Resurrection From whence because of such opinionâ— by them held they got this name to wit the appellation of Ebionites a name that betokens the poverty of their understanding For by this name a begger is called amongst the Hebrews CHAP. XXVIII Of the Arch-Heretick Cerinthus WE have heard that at the same time there was one Cerinthus a Founder of another Heresie Caius whose words I before quoted in that disputation of his now extant writes thus concerning him But Cerinthus also who by Revelations written by himself as it were by some great A postle hath feigned monstrous narrations as if they had been shewed him by Angels and sets them abroach amongst us saying that after the Resurrection the Kingdom of Christ will be terrestriall and that men living again in the flesh at Jerusalem shall be subject to desires and pleasures He also being an enemy to divine Scripture and desirous to induce men into errour says that there shall be the number of a thousand years spent in a nuptial feast And Dionysius also who in our time was chosen Bishop of the Church of Alexandria in his second book concerning promises speaking something of the Revelation of John as from antient tradition mentions this man in these words But Cerinthus the Founder of the Heresie called from him the Cerinthian Heresie was they say the authour of that book being desirous to put a creditable name upon his own Forgery For this was one of the tenets of his doctrine that the Kingdom of Christ should be terrestrial and those things which he being a lover of his body and altogether carnally minded earnestly lusted after in them he dreamt the Kingdome of Christ consisted to wit in the satiety of the belly and of those parts beneath the belly that is in meats drinks and marriages and in those things whereby he thought these might with a greater pretence and shew of piety be procured that is in feasts sacrifices and in the â—laying of offerings Thus far Dionysius But Ireneus in his first book against Heresies does recite some more secret false opinions of this mans and in his third book he delivers in writing a certain story unworthy to be forgotten as from the tradition of Polycarpe saying that John the Apostle going on a time to the Bath to bathe himself and understanding that Cerinthus was within retired in great hast from that place and fled out at the door not enduring to goe under the same roof with him and that he perswaded those who were with him to doe so also saying Let us be gone least the Bath fall Cerinthus that enemy of the truth being within it CHAP. XXIX Of Nicholas and those Hereticks who bear his name AT this time the Heresie called the Heresie of the Nicholaites continued for a very short time of which also the Revelation of John makes mention These boasted of Nicholas one of the Deacons who together with Stephen were Ordained by the Apostles to minister to the poor as the Authour of their Sect. Now Clemens Alexandrinus in the third of his StromatwÌ„n relates thus much of him word for word He they say having a beautifull wife being after our Saviours ascension blamed by the Apostles for his jealousie brought his wife forth and permitted her to marry whom she had a mind to For this deed they report is agreeable to that saying of his to wiâ— That we ought to abuse the flesh Those therefore who follow his Heresie simply and rashly assenting to this saying and imitating this deed doe most impudently give themselves over to fornication But I am given to understand that Nicholas made use of no other woman besides her he married and that those of his children which were daughters remained virgins when they were old and his son continued undefiled by women Which things being thus his bringing of his wife over whom he was said to be jealous forth before the Apostles was a sign of his rejecting and bridling his passion and by those words of his that we ought to abuse the flesh he taught continence and an abstaining from those pleasures which are with so much earnestness desired by men For I suppose he would not according to our Saviours commandment serve two masters pleasure and the Lord. Moreover they say that Matthias taught the same doctrine that we should war against the flesh and abuse it allowing it nothing of pleasure but that we should inrich the soul by Faith and Knowledge Let thus much therefore be spoken concerning those who endeavoured about that time to deprave the truth but on a sudden were wholly extinct CHAP. XXX Concerning those Apostles that are found to have been married BUt Clemens whose words we even now recited after that passage of his before quoted does reckon up those Apostles that are found to have been married upon account of such as despise marriage saying what will they reprehend even the Apostles also For Peter and Philip begat children and Philip matcht his daughters to husbands Paul also in one of his Epistles fears not to name his wife whom he carried not about with him that he might with more expedition perform his Ministration But because we have mentioned these things it will not be troublesome to produce also another story of his worthily memorable which he hath set forth in the seventh of his StromatwÌ„n after this manner Now they say that S t Peter seeing his wife led to be put to death rejoyced because she was called by God and because she was returning home and that calling her by her name he exhorted and comforted her saying O woman Remember the Lord. Such was the wedlock of the Saints and such the entire affection of most dear friends And thus much being pertinent to the subject now in hand we have here seasonably placed CHAP. XXXI Of the Death of John and Philip. INdeed both the time and manner of the death of Paul and Peter and moreover the place where after their departure out of this life their bodies were deposited we have before manifested concerning the time of John's death we have already also in some sort spoken but the place of Sepulchre is demonstrated by the Epistle of Polycrates who was Bishop of the Ephesian Church which he wrote to Victor Bishop of Rome wherein he mentions both him and also Philip the Apostle and his daughters after this manner For also in Asia the great Lights are dead which shall be raised again at the last day the day of the Lord 's coming wherein he shall come with glory from heaven and shall find out all his Saints I mean Philip one of the twelve Apostles who died at Hierapolos and two of his daughters who
not imprudently who abjured the Faith and that after the manner of the Pythagoreans he injoyned a five years silence to his followers the foresaid Authour having recounted these things and others like them concerning this Basilides hath most diligently detected and brought to light the errour of the forementioned Heresie But Irenaeus writeth also that Carpocrates the father of another Heresie termed the Gnostick Heresie was cotemporary with these These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did but publickly and openly boasting of amorous potions accurately and curiously made by them and of certain spirits that were causes of Dreams and Familiars and of certain other such like delusions as if these were the greatest and onely excellent things And agreeable hereunto they taught that those who would arrive to perfection in their mysteries or rather detestable wickednesses must act all things that were most filthy and unclean being no other ways able to avoid the Rulers of the world as they call them unless they distributed to all of them their dues by most filthy and detestable acts of obscenity The devill therefore who delights in mischief making use of these instruments it came to pass that he both miserably enslaved such as were seduced by them and so led them into destruction and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers as if we used detestable carnal copulation with mothers and sisters and fed upon nefarious meats But these crafts of the devil 's did not long succeed with him the truth asserted and confirmed its self and in process of time shone forth most clearly and apparently For these devices of the adversaries being repelled by their own force forthwith became extinct Heresies of a different sort newly designed and cut out and succeeding one after the other the former forthwith melted and fell away and being dissolved into kinds that were of divers sorts and fashions were some one way some another destroyed But the brightness of the Catholick and onely true Church being always the same and so continuing stedfast and like it self was greatly increased and augmented the gravity the sincerity the ingenious freedom the modesty and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians That reproachfull detraction therefore wherewith our Religion had been overspread was instantly suppressed Wherefore our doctrine continued to be the onely and the prevailing opinion among all men and was confessed to be most eminently flourishing upon account of its gravity its prudent modesty and its divine and wise precepts in so much that no one hitherto hath been so audacious as to charge our faith with any foul slander or any such reproachfull detraction as those our old adversaries were formerly ready and willing to make use of But moreover in these times the truth again produced many that were its defenders who engaged these impious Heresies not onely with unwritten arguments but also with penned demonstrations CHAP. VIII What Ecclesiastical Writers there were in those times AMongst which flourished Hegesippus out of whom we have quoted many words in our foregoing books when we delivered some passages of those things done in the Apostles times from his relation thereof He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series evidently shews the time wherein he flourished writing thus concerning those who at first set up images For whom they made Monuments and Temples as untill now they doe Of which number is Antinous the servant of Caesar Adrianus in honour of whom there is a sacred game instituted called Antinoium which is celebrated now in our days For Adrian also built a City and named it Antinous and instituted Prophets At the same time also Justin a sincere lover of the true Philosophy as yet spent his time about and was studious in the writings of the gentile Philosophers he in like manner declares this very time in his Apologie to Antoninus writing thus We judge it not absurd here to mention Antinous also who lived very lately whom all men through fear have undertaken to worship as a God not withstanding they evidently know who he was and from whence he had his original The same Authour mentioning also the war then waged against the Jews adds thus much For in the late Jewish war Barchochebas who was the Head of the Jewish Rebellion gave command that the Christians onely should be most cruelly tormented unless they would deny Jesus Christ and blaspheme But moreover declaring in the same book his own conversion from the gentile Philosophy to the worship of the true God that it was not done by him rashly and unadvisedly but with judgment and consideration he writes thus I also my self being much addicted to and affected with the Platonick Philosophy hearing the Christians calumniated and seeing them undaunted at death and at what ever else is accounted terrible thought it impossible that such men should live wickedly and be given to voluptuousness For what sensual or intemperate person and one who accounts humane flesh good food could willingly embrace death which would deprive him of his desires and would not rather use his utmost endeavour to live continually in this life and conceal himself from the Magistrates much less would he voluntarily offer himself to be put to death Moreover the same Authour relates that Adrian having received letters from that most eminent Governour Serenius Granianus concerning the Christians setting forth how unjust it was they should be slain uncondemned meerly to gratifie the clamours of the people when no accusation appeared against them wrote an answer to Minucius Fundanus Proconsul of Asia wherein he commanded that no one should be put to death without a judiciary prosecution and an accusation lawfull and allowable And Justin there produceth the copy of the Rescript in Latine the language wherein it was originally written But before it he premiseth these words And although from the letter of the most excellent and renowned Caesar Adrianus your father we might request you would give command that the judiciary proceedings against us be made according as we desire yet we crave this not so much because it was commanded by Adrian but in regard we know and understand our petition to be just And moreover that you may perceive what we say herein to be true we have inserted the copy of Adrian's letter which is thus To these words Justin hath annexed the Latine copy of the Letter which we as well as we could have done into Greek
therefore suggested to Nicetas the father of Herod but the brother of Dalcis do address to the Governour that he would not give us his body least as they said they leave him that was crucified and begin to worship this person and this they spoke upon account of the suggestion and importunity of the Jews who very diligently watcht us when we were about to take his body out of the fire but they were ignorant that we could never at any time relinquish Christ who suffered for the salvation of all those throughout the world who were to be saved nor yet worship any other For we adore him as being the Son of God but we have a worthy affection for the Martyrs as being the disciples and followers of the Lord because of their most exceeding great love shown to their own King and Master whose companions and fellow disciples we wish our selves to be The Centurion therefore perceiving the contentious obstinacy of the Jews caused the body to be brought forth and as 't is customary with them burnt it and so we at length gathered up his bones more highly to be prized than the most pretious gemms and more refined than the purest gold and deposited them in a decent place of burial whereat being assembled together the Lord grant we may with joy and gladness celebrate the Birth-day of his Martyrdom both in memory of those who have heretofore undergone and been victorious in this glorious conflict and also for the instruction and preparation of such as hereafter shall be exercised therein Thus much concerning the blessed Polycarp who together with twelve Philadelphians was crowned with Martyrdom at Smyrna who alone is so eminently famous and memorable amongst all men that even the heathens every-where doe make mention of him Such was the glorious exit of the admirable and Apostolick Polycarp whose story the brethren of the Church in Smyrna have in the fore-cited Epistle recorded and to the same writing concerning him are annexed other Martyrdomes undergone at the same City of Smyrna and at the same period of time wherein Polycarp suffered Amongst which number Metrodorus supposed to be a Presbyter of the Sect of the Marcionites was burnt to death But the most famous and eminent Martyr of those times was one Pionius Whose particular professions boldness and freeness in speaking Apologies and most learned orations in defence of the faith made both before the people and in the presence of the Governours and moreover his affectionate invitations and encouragements to those who in time of persecution fell into temptation and the consolatory speeches he used to such brethren as made him visits during his imprisonment and further than all this the torments and besides them the exquisite tortours he endured his being nailed to the stake and his fortitude amidst the fiery pile and lastly his death which was subsequent to all these miraculous sufferings whosoever are desirous to know all these particulars we remit them to the Epistle which contains a most ample account concerning him which we have inserted into that collection we made of the sufferings of the Primitive Martyrs Moreover there are extant the Acts and Monuments of others who suffered Martyrdom at Pergamus a City of Asia to wit of Carpus and Papulus and of a woman named Agathonica who after many and most eminent confessions of our faith were made perfect by a glorious death CHAP. XVI How Justin the Philosopher asserting the Christian Religion at the City of Rome suffered Martyrdom AT the same time also Justin of whom we made mention a little before having presented a second Apology to the foresaid Emperours in defence of our faith was crowned with divine Martyrdom Crescens the Philosopher whose life and manners were answerable to the appellation of a Cynick of which Philosophical Sect he was a follower formed and contrived the treacherous plot against him because Justin confuted him often in several disputes had in the presence of many auditours at length by his own Martyrdom he obtained the reward of that truth he was an assertour of Thus much this most studious follower of the truth perceiving before hand what was about to befall him does in his foresaid Apology expresly predict in these same words And I also my self doe expect to be treacherously betraied by some one of those called Philosophers and put in the stocks and perhaps by Crescens that illiterate fellow and one who is a lover of vain glorious boasting for the man is unworthy the name of a Philosopher because he declares in publick such things as he is altogether ignorant of and affirms the Christians to be impious and irreligious persons meerly to please and delight the multitude committing herein a great errour For in that he inveighs against us having never read the doctrine of Christ he is abominably wicked and much worse than the vulgar sort of men who most frequently are cautious in their discourses concerning those things they are ignorant in and avoid speaking falsely thereof But if he has read our doctrine and understands not the majestick sublimity thereof of if he understands it and behaves himself thus because he would not be suspected to be a Christian then he is far more base and wicked in that he makes himself the slave of popular applause and irrational fear For I would have you to know that when I proposed to and asked him some such questions as these I perceived and was convinced he indeed understood nothing at all and that you may know I speak what is true I am ready if those our disputations have not come to your knowledge to propose the queries again even in your presence And this exercise will by no means be misbecoming your Imperial Majesty But if both my questions and also his answers have been made known to you then it will be apparently manifest to you that he is altogether ignorant of our Religion But if he understands it but dares not freely declare himself because of his auditours he is no Philosopher as I said before but is manifestly evidenced to be an affector of popular applause and has no esteem for that most excellent saying of Socrates to wit that no man is to be preferred before the truth Thus far therefore Justin And that he was put to death according to his own prediction by a treacherous plot of which Crescens was the framer Tatianus a man who in the former part of his life had been a teacher of Rhetorick was well read in the Grecian learning and obtained no small repute by his being conversant therein who also has left in his works many monuments of his Ingenuity does relate in the book he wrote against the Grecians in these words And the most admirable Justin said truely that the foresaid persons were like thieves Then interposing some words concerning these Philosophers he adjoyns thus much Indeed Crescens who had made his nest
containing some short notes concerning the soul wherein he proposes divers questions pertinent to the explication of that Subject and produces the opinions of the Philosophers among the Gentiles which he promiseth to confute and to set forth his own opinion thereof in another work of his He also composed a Dialogue against the Jews being a conference which he had at the City of Ephesus with one Trypho the most famous person amongst the Jews at that time In which book he manifests after what manner divine grace incited him to embrace the doctrine of the true faith and with what sedulous earnestness he before that set himself about the study of Philosophy also with how great an ardency of mind he was laborious in finding out the truth Moreover in the same book he relates concerning the Jews how that they formed treacherous plots and contrivances against the doctrine of Christ and useth these express words to Trypho So far were you from a repentance of your impious doings that you chose out some men fit for such a design and at that time sent them forth from Jerusalem over the whole world to publish this that there was an impious Sect called Christians sprung up and to divulge the same reproaches which all those that are ignorant of our Religion doe now fasten upon us so that you are not onely the authours of your own wickedness and errour but also give the sole occasion thereof to all other men He says also in the same work that the gifts of Prophecy even in his time shone forth upon the Church Moreover he has mentioned the Revelation of John and says expresly 't was written by that Apostle Also he recites severall testimonies of the Prophets which in his dispute with Trypho he evinces were cut out of the Bible by the Jews Several other works also of his are extant among many of our Christian brethren Further the Books of this person were so highly esteemed by the Antients that Irenaeus quotes some expressions of his partly in his fourth book against Heresies where he produces these words of his And Justin â—ays well in his book against Marcion I would not have credited the Lord himself if he had Preached any other God than him who was the Maker of the world and partly in his fifth book of the same work where he quotes these words of his It was well spoken of Justin to wit that before the coming of our Lord Satan never durst blaspheme God because till then he did not certainly know his own condemnation And let thus much be here necessarily said by us to incite such as are lovers of learning to have an high esteem for and accurately to read over his books Thus far concerning Justin. CHAP. XIX Who in the Reign of Verus presided over the Churches of Rome and Alexandria NOw the foresaid Emperour being in the eighth year of his Reign Anicetus having compleated the eleventh year of his Episcopal dignity over the Roman Church was succeeded by Soter And moreover Celadion having presided fourteen years over the Church at Alexandria Agrippinus was his successour in that See CHAP. XX. Who then Governed the Church of Antioch AT that time also Theophilus the sixth from the Apostles flourisht in his Presidency over the Church at Antioch for Cornelius successour to Heros was the fourth that presided there after whom Eros in the fifth remove from the Apostles succeeded in that Episcopal See CHAP. XXI Concerning the Ecclesiastical Writers who flourisht in that Age. IN those times Hegesippus flourisht in the Church of whom we have made frequent mention in the foregoing book and Dionysius Bishop of the Corinthians also one Pinytus Bishop of the Cretians Moreover Philippus Appollinaris and Melito Musanus also and Modestus and lastly Irenaeus All which persons wrote books that are come to our hands containing the sound doctrine and true faith delivered by the Apostles CHAP. XXII Concerning Hegesippus and those he makes mention of MOreover Hegesippus in his five books of Historicall memorials which are come to our hands has leâ—t a most full and compleat account of his own faith and opinion Wherein he declareth that travelling as far as Rome he discourst with many Bishops and from them all heard one and the same doctrine You may please to hear him after some words of his concerning the Epistle of Clemens to the Corinthians continuing his discourse thus And the Corinthian Church continued in the true faith untill Primus came to be Bishop there with whom I had some discourse in my voyage to Rome and was conversant with the Corinthians a sufficient time wherein we received mutual refreshment from the true faith But arriving at Rome I staied there till Anicetus's time whose Deacon Eleutherus then was after Anicetus succeeded Soter and next to him Elutherus Now in every succession of Bishops and throughout each City the doctrine is conformable to what the Law the Prophets and our Lord Preach't And the same Authour subjoines an account of the Heresies which were broacht in his age in these words And after James the Just had suffered Martyrdom as the Lord had also for the preaching of his doctrine Simeon the son of Cleophas which Cleophas was Uncle by the mothers side to our Saviour was constituted Bishop in his room whom all preferred to be second Bishop there because he was the Lords Cousingerman by the mothers side Upon which account that Church was stiled a Virgin for it was not hitherto corrupted with vain opinions Thebuthis because he was not made a Bishop was the first that began to vitiate it This man was one of those that took his rise from the seven Sects which were amongst the Jewish people of which Simon was another from whom the Symoniâ—ns and Cleobius from whom the Cleobians and Dositheus from whom the Dositheans and Gortheus from whom the Gortheans and Masbotheus from whom the Masbotheans had their denomination from these also came the Menandrians and the Marcionists and the Cartocratians and the Valentinians and the Basilidians and the Saturnilians each of which men in particular was an introducer of his own opinion From these came the false Christs the false-Prophets and the false-Apostles who rent asunder the Unity of the Church by their corrupt opinions brought in against God and his Christ. Moreover the same Writer gives an account of the Heresies which were heretofore amongst the Jews in these words There were divers Sects and Opinions in the Circumcision among the children of Israel which were opposite both to the tribe of Judah and also to Christ to wit the Essaeans the Galilaeans the Hemerobaptists the Masbotheans the Samaritâ—s the Sadducees and the Pharisees And he writes many other things of which we have partly made mention before and inserted his relations in their proper and opportune places and times Also he produces several passages out of the Gospel according to the Hebrews out
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
succession was the thirtieth from the Apostles CHAP. XIII Concerning Rhodon and the dissention of the Marcionites which he has made mention of ABout the same time also Rhodon born in Asia who as himself relates had been instructed at Rome by Tatianus whom we mentioned before wrote many books and together with others ingaged against the Heresie of Marcion Which he relates was in his time divided into several opinions He has recorded the Authours of this dissention and with exquisite diligence confuted the lies invented by every one of them Hear therefore what he has written in these words Wherefore also they disagree amongst themselves because they are assertours of an opinion which is ill put together For Apelles one of their gang who boasts of his age and pretends to lead a more abstemous and strict course of life confesses there is but one principle but says the Oracles of the Prophets proceed from an opposite spirit being induced to believe this by the responses of a Virgin possessed with a devil by name Philumena But others of them in like manner as does Marcion himself the Mariner assert there are two Principles of which number are Potitus and Basilicus and these followers of that Wolfe of Pontus being unable to find out the distinction of things which neither could he doe have given themselves over to rashness and have simply and without any thing of demonstration affirmed there are two Principles Others again differing from these and running themselves into worse assertions suppose there are not onely two but also three natures Of which sort Syneros was the ringleader and first founder as the defenders of his doctrine doe say The same Authour writes that he discours't with Apelles he says thus For the old man Apelles having had a conference with us was convinc't that he maintained many things that were false upon which account he said â—aith should in no wise be too severely inquired into but that every one should persist in what he had believed For he asserted that those who hoped in Christ crucified should be saved provided they be found doing of good works He concluded the question concerning God to be to him as we said before the most obscure thing of all For he affirmed there was but one principle as our religion asserts Then having set forth his whole opinion he subjoyns these words But when I said to him whence have you this demonstration or for what reason can you affirm there is but one principle tell us He answered that the prophecies confuted themselves because they uttered nothing that was true For they disagree and are false and opposite to themselves but how there was but one principle he profes't he knew not but was induced onely to think so After this when I conjured him to speak the truth he swore he spoke what was true to wit that he knew not how there could be one unbegotten God but he believed it I laughed and reprehended him because he stiled himself a Doctour and knew not how to make good what he taught But in the same book which he dedicated to Callistion the said Rhodon doth confess that he himself was instructed at Rome by Tatianus Moreover he says Tatianus compiled a book of Questions wherein Tatianus having promised to explain the dark and obscure passages of the sacred Scriptures this Rhodon professes he would set forth the solutions to his Quâ—stions There is also extant of this Persons a Comment upon the six days Work of the Creation Indeed this Apelles uttered many impious expressions against the Law of Moses in many books speaking irreligiously of the divine Scriptures and using his utmost diligence to confute and as he thought to overthrow them But thus much concerning these things CHAP. XIV Concerning the False Prophets of the Cataphrygians MOreover that adversary of Gods Church who hates goodness and makes mischief his chiefest delight omitting in no wiâ—e any ways or methods of Treachery towards men caused new Heresies again to grow up against the Church the followers whereof crawl'd like venemous Serpents all over Asia and Phrygia and boasted that Montanus was the Paraclete and that the two women Priscilla and Maximilla his companions were his prophetesses CHAP. XV. Concerning the Schism of Blastus raised at Rome OThers also sprang up at Rome whom Florinus degraded from being a Presbyter of the Church headed Blastus was in like manner intangled in the same errour Which two persons drew away many from the Church and inticed them to imbrace their opinion each of them severally endeavouring to introduce innovations against the Truth CHAP. XVI What has been committed to memory concerning Montanus and his False Prophets MOreover That power which is the defender of the Truth raised up Apollinaris Bishop of Hierapolis whom we made mention of before and together with him many others who at that time were eloquent and learned men as it were a strong and inexpugnable defence against the said Heresie of the Cataphrygians By which persons we have a copious subject left us for this our History One of the said persons therefore in the preface to his work against the Cataphrygians does in the first place shew that he assaulted them with unwritten arguments For he begins after this manner Having a sufficient while since been enjoyned by thee Beloved Avirciâ—s Marcellus to write a book against the Heresie of Miltiades till now I have in a manner continued doubtfull and unresolved not that I wanted ability both to confute falsehood and also to give evidence to the truth but I was fearfull and cautious lest to some I should seem by writing to add to or make a further determination about the doctrine of the new covenant of the Gospel to which nothing must be added nor any thing taken away from it by him that resolves to lead a life agreeable to the Gospel it self But being lately at Ancyra a City of Galatia and finding the Church then filled with the noise of this New not as they call it Prophecy but as it shall be demonstrated False Prophecy as well as I was able God assisting me I discourst frequently in the Church many Days both concerning these very things and also about other points proposed by them insomuch that the church did greatly rejoyce and was confirmed in the Truth but the adversaries were at that time confuted and the enemies of God made sorrowfull When therefore the Presbyters of that place requested me to leave some written Record of what had been spoken against those adversaries to the Word of Truth Zoticus Otrenus our fellow Presbyter being then present also I did not indeed doe that but promised that by the assistance of the Lord I would write here and send it quickly and carefully unto them Having said these words and some others after these in the Preface of his book he proceeds and sets forth the Authour of the foresaid Heresie
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
Sciences telling them that from hence would accrue to them no small fitness and preparation for the Contemplation of the divine Scriptures for which reason he esteem'd the study of Secular and Philosophical literature most necessary for himself CHAP. XIX What things have been recorded concerning Origen by the Gentiles THe Heathen Philosophers who flourish'd in his Age are witnesses of his great proficiency in these studies in whose writings we have found frequent mention of this man some of them both dedicating their books to him and also delivering up their private labours to his Censure as to a Master But I need not speak of these things when as Porphyrius who liv'd in Sicilie almost till our Age having written some books against us and in them endeavoured to cavill at the holy Scriptures when he had mentioned those men who made explications upon them was unable in any wise to cast any base aspersion upon their Opinions and through want of Arguments betakes himself to railing and reviles the Commentators Of whom he attempts chiefly to reproach Origen saying that when he was young he knew him but he unawares commends the man partly by speaking the truth in some things where he could not do otherwayes and partly by lying wherein he thought he should escape being detected Sometimes he accuses him as being a Christian by and by he admires and describes the accession he made to Philosophick Literature Hear therefore what he says word for word Some men desirous to find out not a defection from the pravity of the Jewish Scriptures but an explication of the obscurities in them have betaken themselves to expositions which have no agreement nor coherence with those Scriptures and which contain the Authour's approbation and praise rather than a defence of those strange Sectaries For having boasted that what things were plainly spoken by Moses were obscure Riddles allowing them the Authority and quoting them as divine Oracles full of hidden Mysteries And having bewitched the judgements and minds of men with their pride they afterwards put forth their Expositions Then after some few words he saies Let an example of this absurdity be taken from a man whom I saw when I was very young being a person then of great repute and yet eminently renowned upon account of his writings which he left behind him I mean Origen whose renown is very much spread abroad amongst the teachers of those Doctrines For this Man having been an of that Ammonius who in our Age made a great proficiency in Philosophy as for his knowledge in Philosophick Literature he profited much by this Master But as concerning a right course of life he undertook a way quite contrary to him for Ammonius having been educated a Christian by Christian Parents when he arriv'd to understanding and the knowledge of Philosophy quickly betook himself to a course of life which was agreeable to the Laws But Origen being a Gentile and brought up in the Learning of the Grecians diverted to the Impudence of the Barbarians Being devoted to this Religion he corrupted both himself and also that proficiency he had made in Philosophick Learning as to his manner of life he liv'd like a Christian and contrary to the Laws but in respect of his Opinions concerning things and concerning God he imitated the Grecians substituting the sayings of the Heathens in the room of those strange fables For he was continually conversant in Plato's works and in those of Numenius and Cronius and he revolved the works of Apollophanes and Longinus and Moderatus and Nicomachus and the works of all the famous men amongst the Pythagoreans he also made use of the works of Chaeremon the Stoick and of Cornutus's books when he had learn'd from them the Allegorical mode of explaining the Grecian Mysteries he appli'd it to the Jewish Scriptures These are Porphyrius's words in his third book of that piece he wrote against the Christians who has said the truth concerning the mans hard study and great learning but herein he has plainly lied for what would not he say who wrote against the Christians in that he saies that Origen was converted from a Heathen to a Christian and that Ammonius fell from a pious course of life to the Heathenish way of living For as our History has before manifested Origen kept the Christian Doctrine receiv'd from his Ancestours And the precepts of the divine Philosophy remain'd uncorrupted and unshaken in Ammonius even till his death as his works even to this present doe testifie he being famous amongst most men for his books which he left behind him as for example that book which is thus Intitl'd concerning the concord of Moses and Jesus and those other books of his whatsoever sort they be of which are found amongst lovers of learning Let what we have said therefore be an Evidence both of the detraction of this lying Accuser and also of Origens great knowledge in the Grecian learning Concerning which Origen in an Epistle of his wherein he makes an Apologie for himself to some who blam'd him for his too great studiousness about this sort of learning writes these words When I imploy'd my self wholly in the Scripture the fame of my progress in Learning spreading it self every where there resorting to me sometimes Hereticks at othertimes those who studied the Grecian Learning and especially such as were skilled in Philosophy I thought it convenient to make researches into Hereticks Opinions and into whatsoever things are reported to be said by Philosophers concerning the truth this we did both in imitation of Pantaenus who profited many before us who was furnished with no small stock of provisions of this sort And also of Heraclas who at this time sits among the Presbyters of Alexandria whom I found with a Philosophy Master under whom he studied diligently five years before I began to be an Auditour of his doctrine And for this reason he wearing a common habit before put it off and put on a Philosophical habit which he retains to this day neither does he desist from a studious reading of the books of the Learned Grecians This he said in defence of the studious diligence he used about the Grecian Learning At this time while he made his abode at Alexandria there came a Souldier who deliver'd Letters to Demetrius the Bishop of that Church and to the then Prefect of Aegypt from the Governour of Arabia that they should send Origen to him with all speed that he might impart to him his doctrine He was therefore sent by them and came to Arabia But in a little time having finisht those things which were the cause of his coming he again return'd to Alexandria Within some interval of time there being kindled in Alexandria no small war he withdrew out of Alexandria and judging there was no safe dwelling for him in Aegypt he went to Palestine and made his abode in Caesarea where the Bishops
head but have exhibited many glorious evidences of a vigorous and Juvenile Vertue You to whom God who comprehendeth the whole world hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word and for his holy and sacred Spouse You whom one may term either a new Beseleel the Architect of the holy Tabernacle or another Salomon King of a new and far more excellent Jerusalem or a second Zorobabel in regard You have added a far greater splendour to the Temple of God than it had before Also You the Sheep of Christ's sacred flock the Seat and Mansion of good Doctrines the School of modesty and the Reverend and Religious Auditory of piety We who have long since heard by reading the holy Scriptures the Miraculous works of God and the loving kindness of the Lord declared by his wonders towards mankind may now sing Hymns and Psalms to God being instructed to say O God we have heard with our ears our fathers have told us the work which thou didst in their days in the times of old But now having not barely by hearing and reports only perceived the exalted Arm and celestial right hand of our all good and supream God and King but in reality and as we may say with these very eyes seen the truth and verity of those things which were heretofore recorded we may sing a second triumphant Hymn and breake forth into these express words saying Like as we have heard so have we seen in the city of the Lord of hosts in the city of our God But in what City except in this new built and framed by God Which is the Church of the living God the Pillar and ground of the truth Concerning which another divine Oracle speaketh thus Very excellent things are spoken of thee thou city of God In which Church since God the giver of all good by the Grace of his only begotten Son hath convened us let every one here assembled cry out with a loud voice as it were and say I was glad when they said unto me we will go into the house of the Lord. And again Lord I have loved the beauty of thine house and the place where thine honour dwelleth And not only every particular person but let us all together rejoyce and shout forth praises with one spirit and one mind saying Great is the Lord and highly to be praised in the city of our God even upon his holy hill For he is truly great and his house is great lofty and spacious and more beautiful than the sons of men Great is the Lord who only doth marvellous things Great is he who doth magnificent things and such as are past finding out glorious and stupendious of which there is no number Great is he who altereth times and seasons who deposeth and constituteth Kings who raiseth up the poor from the earth and exalteth the beggar from the dunghil He hath thrust down the mighty from their seats and hath exalted the humble from the earth He hath filled the hungry with good things and hath broken in pieces the armes of the proud Not only amongst the Faithful but amongst the Infidels also he hath confirmed the authority of those relations heretofore recorded of him of old 'T is he who worketh miracles 't is he that doth great things 't is he who is Lord of all he who is the framer of the whole world he who is Almighty All-good he that is the one and only God In obedience to whom let us sing a new song to him who only doth wonderful things for his mercy endureth for eveâ—â— Who smote great Kings and slew mighty Kings for his mercy endureth for ever For the Lord remembred us when we were in a low condition and hath redeemed us from our Enemies And let us never cease thus to praise God the Father of all Also him who is the second Author of all good to us who is our Master in instructing us in the knowledge of God the Teacher of true piety the destroyer of the wicked the slayer of Tyrants the reformer of our lives Jesus our Saviour when we were in despair him let us extol having his name always in our mouth For he alone who is the only and Best Son of the Best and greatest Father in complyance with his Father's love to mankind most willingly cloathed himself with our nature who were buried in Corruption and like a careful Physician who for the healths sake of his Patients looks into the wounds lightly stroketh the sores and from other mens calamities attracteth grievances upon himself he himself hath by himself saved us who were not only diseased and oppressed with foul ulcers and wounds already putrified but also lay amongst the dead from the very Jaws of death For there was no other in heaven that had so much power as inoffensively to minister health to so many it was he only therefore who after he had touched our burdensome corruption he alone who after he had endur'd our labours he alone who after he had taken upon himself the punishment of our impieties raised us when we were not only half dead but lay altogether impure and stincking in the Graves and Sepulchers and both in times past and now through his earnest compassion towards us even beyond our hopes and expectations preserveth us and imparteth to us an exuberancy of his Fathers good things T is he who is the Authour of life the Introducer of light our great Physician King Lord and the Anointed of God But even then when all mankind by the wiles of detestable Devils and the operations of spirits hated by God lay buried in an obscure night and thick darkness he only by his appearance with the rayes of his light dissolv'd the manifold chains of our sins like melting wax And now when by reason of his so great love and beneficence towards us the envious Devil Enemy to all that is good and the favourer of evil was in a manner burst with grief and marshalled all his fatal forces against us and when at first having like a mad Dog who with his teeth gnaws the stones that were thrown at him spending the fury he was put into against those that provoked him upon the liveless things thrown at him turn'd his beastly rage upon the stones of the Oratories and upon the sensless piles of the buildings he thought with himself that he had procur'd the utter desolation of the Churches also when afterwards he sent forth terrible hissings and his serpentine expressions one while by the menaces of impious Tyrants at another time by the blasphemous Decrees of profane Presidents and moreover belched forth the virulency of his death and with his venemous and deadly potions poisoned those souls that were captivated by him and had in a manner destroyed them by the pernicious sacrifices of dead Idols when lastly he
the great Council of Nice was this We believe in one God the Father Almighty Maker of all things visible and invisible and in one Lord Jesus Christ the Son of God begotten of the Father the only begotten that is of the substance of the Father God of God and Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made that are in heaven and in earth who for the sake of us men and for our salvation descended and was incarnate and was made man and he suffered and arose again the third day ascended into the Heavens he shall come to Judge the quick and the dead We also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that aver that there was a time when the Son of God was not and that he was not before he was begotten and that he was made of nothing Or that say he was made of another substance or essence or that he is either created or convertible or mutable This Creed three hundred and eighteen Bishops approved of and embraced and as Eusebius testifies being unanimous in their suffrages and sentiments they subscribed it There were only five that refused to allow of it who misliked the word Homoousios these were Eusebius Bishop of Nicomedia Theognis Bishop of Nice Maris of Chalcedon Theonas of Marmarica and Secundus of Ptolemais For in regard they asserted that that is Consubstantial which is from another either by Partition or by Derivation or by Eruption by Eruption as the Branch from the Root by Derivation as Children from their Parents by Partition as two or three pieces of Gold from the whole Mass but that the Son of God is from the Father by none of these three ways Therefore they said they could not give their assent to this draught of the Creed Therefore after a tedious cavil about the term Homoöusios they deny'd to subscribe the degradation of Arius Upon which account the Synod anathematized Arius and all those that were of his opinion adding this besides that he should be prohibited from entring into Alexandria The Emperour also did by his Edict banish Arius Eusebius and Theognis Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells and assented to the belief of Homoöusios as we shall declare in the procedure of our History At the same time Eusebius sirnam'd Pamphilus Bishop of Caesarea in Palestine having made some small Hesitancy in the Synod and considered with himself whether he might securely admit of this form of Faith at length together with all the rest gave his assent and subscrib'd he also sent a Copy of the form of Faith to the people within his Diocess and explain'd to them the term Homoöusios lest any one should have an ill opinion of him because of his Hesitancy Thus therefore he wrote word for word It is very probable beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice in regard report doth usually outrun an accurate Narrative of the matters Transacted But fearing lest by such a bare report the matter might be represented to you otherwise then really it is we thought it requisite to send to you first that form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some additions to ours That form of Faith drawn up by us which was read in the presence of our most pious Emperour and appeared to all to be sound and Orthodox runn's thus As we have receiv'd by tradition from our Predecessours the Bishops then when we were instructed in the first principles of the Faith and received Baptism as we have learnt from the divine Scriptures and as during our continuance in the Presbytership and also since we have been intrusted with a Bishoprick we have believed and taught so we also now believe and do make a publick declaration to you of our Faith which is this We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every creature begotten of God the Father before all worlds by whom also all things were made who for our salvation was incarnate and conversed amongst men who suffer'd and rose again the third day he ascended unto the Father and shall come again in Glory to Judge the quick and the dead We also believe in one Holy Ghost We believe that each of these Persons is and doth subsist that the Father is truely the Father the Son really the Son and the Holy Ghost really the Holy Ghost as our Lord also when he sent his Disciples out to Preach said Go ye and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do aver that we thus maintain and hold them that these are our sentiments of them that this was our Opinion formerly that this Opinion we will till death retain that we will persevere in this belief and anathematize every impious Heresie We call God Almighty and Jesus Christ our Lord to witness that these were sincerely and heartily our sentiments ever since we were capable of knowing our selves and that we do now think and speak what is most true and we are ready to demonstrate to you by most infallible proofs and to perswade you that both in times past we thus believ'd and likewise thus Preached When this Creed was propos'd by us there was no body that could oppose it Moreover our most pious Emperour did himself first attest its truth he protested that he himself was of the same Opinion and exhorted all to assent to and subscribe these very Articles and unanimously to agree in the profession of them this one only word Homoöusios being inserted which term the Emperour himself thus explained saying he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body and therefore that the Son had not his subsistance from the Father either by Division or Abscission For it is impossible said he that an immaterial intellectual and incorporeal nature should be subject to any corporeal affection but our sentiments of such things must be expressed in divine and mysterious terms Thus did our most wise and pious Emperour Philosophize But the Bishops upon the occasion of adding this word Homoöusios drew up this form of the Creed The Creed We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Son of God the only begotten of the Father that is of the substance of the Father God of God Light of Light very God of very
Laodicaea one that was present at this Synod informs us For he says in the Book he wrote concerning his Life that this Eusebius was descended from noble personages of Edessa in Mesopotamia and that from his childhood he Learned the sacred Scriptures that he was afterwards instructed in the Grecian literature by a Master who then lived at Edessa and in fine that he had the sacred Scriptures interpreted to him by Patrophilus and Eusebius the latter of which persons presided over the Church in Caesarea and the former over that in Scythopolis After this when he came to Antioch it hapned that Eustathius being accused by Cyrus of Beroea was deposed as being an assertor of Sabellius's opinion Wherefore Eusebius afterwards lived with Euphronius Eustathius's successour Afterwards that he might avoid being made a Bishop he betook himself to Alexandria and there studied Philosophy Returning from thence to Antioch he conversed with Flaccillus Euphronius's successour and was at length promoted to the See of Alexandria by Eusebius Bishop of Constantinople But he went thither no more because Athanasius was so much beloved by the people of Alexandria He was therefore sent to Emisa But when the Inhabitants of that City raised a Sedition at his Ordination for he was reproacht as being a person studious of and exercised in the Mathematicks he fled from thence and went to Laodicaea to Georgius who hath related so many passages concerning him When this Georgius had brought him to Antioch he procured him to be sent back again to Emisa by Flaccillus and Narcissus But he afterwards underwent another accusation for being an adherent to Sabellius's principles Georgius writes at large concerning his Ordination And in fine adds that the Emperour in his expedition against the Barbarians took him along with him and that miracles were wrought by him But hitherto we have recorded what Georgius hath related concerning Eusebius Emisenus CHAP. X. That the Bishops convened at Antioch upon Eusebius Emisenus's refusal of the Bishoprick of Alexandria Ordained Gregorius and altered the expressions of the Nicene Faith BUt when Eusebius who had been chosen Bishop of Alexandria at Antioch was afraid to go thither they then proposed Gregorius to be Ordained Bishop of Alexandria And having done this they altered the Creed finding fault indeed with nothing that had been determined at Nice but in reality their design was to subvert and destroy the Homoöusian Faith by their continual assembling of Synods and by their publishing sometimes one sometimes another form of the Creed that so by degrees all persons might be perverted to the Arian opinion Moreover how these things were done by them we will manifest in the procedure of our History But the Epistle they published concerning the Faith runs thus We have neither been Arius ' s followers for how should we that are Bishops be the Followers of a Presbyter Nor have we embraced any other Faith than what was from the beginning set forth But being made inquirers into and examiners of his Faith we have admitted and entertained rather than followed him And this you will understand from what shall be said For we have learned from the beginning to believe in one supream God the maker and preserver of all things as well intelligible as sensible And in one only begotten Son of God subsisting before all ages existing together with the Father that begat him by whom all things visible and invisible were made who in the last days according to the Fathers good pleasure descended and assumed flesh from the holy Virgin and when he had compleatly fulfilled all his Fathers will he suffered and arose and ascended into the heavens and sits at the right hand of the Father and he shall come to judge the quick and dead and continues a King and God for ever We believe also in the holy Ghost And if it be requisite to add this we also believe the Resurrection of the flesh and the life everlasting Having written these things in their first Epistle they sent them to the Bishops throughout every City But when they had continued sometime at Antioch condemning as it were this their former Epistle they again publish another in these very words Another Exposition of Faith Agreeable to Evangelick and Apostolick tradition We believe in one God the Father Almighty the Framer and Maker of all things And in one Lord Jesus Christ his only begotten Son God by whom all things were made begotten of the Father before all worlds God of God Whole of Whole Only of Only Perfect of Perfect King of King Lord of Lord the living Word the Wisedom the Life the true Light the way of Truth the Resurrection the Shepherd the Gate immutable and inconvertible the most express image of the Father's Deity Substance Power Council and Glory the First begotten of every Creature Who was in the beginning with God God the Word according as 't is said in the Gospel and the word was God by whom all things were made and in whom all things have subsisted Who in the last days came down from heaven and was born of the Virgin according to the Scriptures And was made man the mediatour of God and men the Apostle of our Faith and the Prince of life as he himself says * For I came down from heaven not to do mine own will but the will of him that sent me Who suffered for us and rose again for us the third day and ascended into the heavens and sitteth at the right hand of the Father And he shall come again with Glory and Power to judge the quick and dead And we believe in the holy Ghost who is given to believers in order to their Consolation Sanctification and Perfection according as our Lord Jesus Christ commanded his disciples saying Go ye and make disciples of all nations baptizing them in the name of the Father and of the Son and of the holy Ghost to wit of the Father being truly the Father and of the Son being truly the Son and of the holy Ghost being truly the holy Ghost which terms are not simply or insignificantly made use of but they do accurately manifest the proper and peculiar Person Glory and Order of each of those that are named So that they are three in Person but in consent One We therefore holding this Faith in the presence of God and of Christ do anathematize all manner of Heretical and ill opinions And if any one shall teach contrary to the â—ound and true Faith of the Scriptures saying that there is or was a time or an age before the Son of God was begotten let him be Anathema And if any one says that the Son is a Creature as one of the Creatures or that he is a Branch as one of the Branches and shall not hold every one of the foresaid points according as the sacred Scriptures have set them forth or if any one Teaches or Preaches
were Acacius himself and such as adhered to his opinion being as many in number as we have mentioned a little before After the recitation hereof Sophronius Bishop of Pompeiopolis in Paphlagonia spake these words aloud If to explain our own particular opinion every day be the exposition of the Faith we shall be destitute of the exact discussion of the truth These words were spoken by Sophronius And I do affirm that if as well those who lived before these men as they that succeeded them had at first entertained such sentiments concerning the Nicene Creed all contentious disputes would have ceased nor would a violent and irrational disturbance have been prevalent in the Churches But let such as are prudent pass their judgment concerning the state of these matters After they had mutually spoken and heard many things concerning this business and concerning the persons accused the convention was for that time dissolved On the fourth day they all met again in the same place and with the same contentiousness began to dispute again Amongst whom Acacius explained his opinion in these words in as much as the Nicene Creed hath been once and after that frequently altered nothing hinders but a new Creed may be now published Hereto Eleusius Bishop of Cyzicum made a return and said the Synod is at present convened not that it should learn what it had not the knowledge of before nor to receive a Creed which it was not heretofore in possession of but that proceeding on in the Creed of the Fathers it should never recede from it either during life or at the time of death With these words Eleusius opposed Acacius's opinion terming that Creed published at Antioch the Fathers Creed But any one might have answered him also in these words how is it that you stile those convened at Antioch the Fathers O Eleusius whereas you acknowledge not their Fathers For they who were assembled at Nice and by their consent firmed the Homoöusian Faith ought more properly to be termed the Fathers both because they preceded in time and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity Now if those assembled at Antioch have rejected their own Fathers they who come after them do not perceive themselves to be followers of Parricides Moreover how can they have admitted their Ordination to be Legitimate whose Faith they have rejected as impious For if those persons had not the holy Ghost which is infused by Ordination these have not received the Priesthood For how could these have received it from them who had it not to give These words might have been spoken in opposition to what was said by Eleusius After this they proceeded to another question For in regard the Acacians asserted in that Draught of the Creed which had been recited that the Son was like the Father they enquired of one another in what respect the Son was like the Father The Acacians asserted that the Son was like the Father in respect of his Will only not as to his Essence But all the rest maintained that he was like the Father in respect of his Essence also They spent the whole day in their altercations about this query and they confuted Acacius because in the books by him composed and published he had asserted that the Son is in all things like the Father And how can you said they now deny the likeness of the Son to the Father as to his Essence Acacius made this answer no modern or ancient Authour was ever condemned out of his own writings When they had maintained a tedious fierce and subtle dispute against one another concerning this question and could in no wise be brought to an agreement Leonas arose and dissolved the Council And this was the conclusion which the Synod held at Seleucia had For on the day after Leonas being intreated refused to come any more into the Congress saying that he had been sent by the Emperour to be present at an unanimous Synod But in regard some of you do disagree I cannot said he be there go therefore and prate in the Church The Acacians looking upon what had been done to be a great advantage to them refused to meet also But those of the other party met together in the Church and sent for the Acacians that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem For you must know that Cyrillus had been accused before upon what account I cannot tell But he was deposed because having been frequently summoned in order to the examination of his cause he had not made his appearance during the space of two whole years Nevertheless when he was deposed he sent an Appellatory Libel to them who had deposed him and appealed to an higher Court of Judicature To which appeal of his the Emperour Constantius gave his assent Indeed Cyrillus was the first and only person who contrary to the usage of the Ecclesiastick Canon did this to wit made use of Appeals as 't is usually done in the publick secular Courts of Judicature He was at that time present at Seleucia ready to put himself upon his trial and therefore the Bishops called the Acacians into the assembly as we have said a little before that by a general consent they might pass a definitive sentence against the persons accused For they had cited some other persons besides that were accused who for refuge had joyned themselves to Acacius's party But in regard after their being frequently summoned they refused to meet the Bishops deposed both Acacius himself and also Georgius of Alexandria Uranius of Tyre Theodulus of Chaeretapi in Phrygia Theodosius of Philadelphia in Lydia Evagrius of the Island Mytilene Leontius of Tripolis in Lydia and Eudoxius who had heretofore been Bishop of Germanicia but had afterwards crept into the Bishoprick of Antioch in Syria Moreover they deposed Patrophilus because being accused by Dorotheus a Presbyter and summoned by them to make his defence he was contumacious These persons they deposed But they Excommunicated Asterius Eusebius Abgarus Basilicus Phoebus Fidelis Eutychius Magnus and Eustathius determining they should continue Excommunicate till such time as by making satisfaction they had cleared themselves of their accusations Having done this and written Letters concerning those Bishops they had deposed to each of their Churches they constitute a Bishop of Antioch in the room of Eudoxius whose name was Annianus Whom the Acacians soon after apprehended and delivered him to Leonas and Lauricius by whom he was banished Those Bishops who had Ordained Annianus being incensed hereat deposited Contestatory Libels against the Acacians with Leonas and Lauricius by which they openly declared that the determination of the Synod was injured And when nothing further could be done they went to Constantinople to inform the Emperour concerning the matters determined by them CHAP. XLI That upon the Emperours return from the Western parts the Acacians were convened in the
blasphemy That the Emperour made it his business to cavil in his discourses before ignorant and the simpler sort of men not in their presence who retain a representation of the truth taken from the sacred Scriptures is evident from hence For having pickt out as many expressions as upon account of necessity are by way of dispensation used concerning God in a more humane manner and put them and many such like phrases all together at length he subjoynes these very words Every one of these expressions therefore unless the phrase contains in it some secret and occult sense and meaning which I suppose is stuft with a deal of Blasphemy against God Thus much he has said in express words in his Third Book against the Christians And in that Book of his to which he gave this title Concerning the Cynick Phylosophy declaring after what manner sacred Fables ought to be feigned he says that in such things as these Truth must be concealed these are his very words For Nature loves concealment and the hidden substance of the Gods cannot endure to be thrown into polluted ears in bare and naked words From these words 't is apparent that the Emperour had this sentiment concerning the divine Scriptures to wit that they were mystical Discourses containing in them an abstruse sense and meaning Moreover he is very angry because all men do not entertain the same opinion concerning them and inveighs against those persons amongst the Christians who take the sacred Oracles in their plain and obvious sense But it was not decent to rail in such a manner against the simplicity of the Vulgar nor upon their account to use such insolence towards the sacred Scriptures nor yet to hate and have an aversion for those things which are rightly understood by others because all persons understood them not as he had a mind they should But now the same accident seems to have befal'n him which hapned to Porphyrius For he having been beaten by some Christians at Caesarea in Palestine and being unable to master his passion in a great fury relinquished the Christian Religion and out of his hatred towards those that had beaten him he fell to writing Blasphemous Books against the Christians as Eusebius Pamphilus has manifestly made it out against him who has clearly confuted his Books But the Emperour having uttered disdainfull expressions against the Christians in the presence of unthinking persons through the same distemper of mind fell into Porphyrius's Blasphemy Since therefore both these persons voluntarily deserted the truth and brake out into impiety they are punished by the very knowledge and consciousness of their own crime Further whereas Libanius the Sophista in derision to the Christians does say that they make a man of Palestine God and the Son of God in my opinion he seems to have forgot that he himself has deified Julianus at the close of his Oration For they almost stoned to death says he the first messenger of his death as if he had bely'd the God Then a little afterwards he adds these words O Thou darling says he of the Daemons Thou Disciple of the Daemons Thou Assessor with the Daemons Although Libanius himself understood this otherwise yet in regard he avoided not the ambiguity of the term Daemons which is sometimes taken in an ill sense he seems to have said the same which the Christians usually do in their reproaches Wherefore had it been his design to have commended the Emperour he ought to have shun'd an ambiguous term as he did avoid another word for which being reproacht he afterwards raz'd it out of his Orations Moreover how man in Christ may be said to be God and how he was apparently man but invisibly God and after what manner both these assertions are infallibly true the Divine Books of the Christians do evidently shew But the Heathens before they believe cannot understand For 't is the Oracle of God which saith that If ye will not believe surely you shall not understand Wherefore they are not ashamed to deify many men and I wish at least they had been men good as to their morals just and sober and not rather impure unjust and persons addicted to drunkenness I mean the Hercules's Bacchus's and Aesculapius's by whom Libanius blushes not to swear frequently in his Orations Whose Sodomies and Adulteries should I give a particular account of my discourse thereof would be long and a tedious digression Those that are desirous of information about these things will find a satisfactory account thereof in Aristotles Peplum Dionysius's Corona Rheginus's Polymnemωn and in the crowd of the Poets who by writing concerning these things do demonstrate to all men that the Heathen Theology is trifling and ridiculous Further that 't is the peculiar practise of the Heathens and a thing usual amongst them with great readiness to deifie men 't will be sufficient to advertize you by a few instances To the Rhodians who consulted the Oracle upon their being faln into a calamitous distress an answer was given that they should worship Attis the Phrygian an Heathen Priest who instituted mad ceremonies in Phrygia The contents of the Oracle are these Appease Attis the great God chast Adonis The Doner of a prosperous Life and happiness The beautifully-hair'd Bacchus The Oracle calls Attis who by reason of his Love-madness castrated himself Adonis and Bacchus And when Alexander King of the Macedonians passed over into Asia the Amphictyones made him presents and Pythia uttered this Oracle Adore the supream God Jove And Minerva Tritogenia The King concealed in a mortal Body Whom Jove has begotten of a race ineffable Mortals Defender of Equity King Alexander These are the words of the Oracle which the Daemon uttered at Delphos He himself when he would flatter Potentates Deified them And this was perhaps done meerly out of flattery But what shall we say concerning Cleomedes the Champion whom they have made a God and uttered this Oracle concerning him The last of the Hero's Cleomedes Astypalaeus Him worship with sacrifices as being no longer a Mortal Upon account of this Oracle Diogenes the Cynick and Oenomaus the Philosopher condemned Apollo Pythius The Inhabitants of Cyzicum have declared Adrianus to be the thirteenth God And Adrianus himself has deified Antinous his own Catamite These things Libanus does not term ridiculous and meer trifles although he very well knew these Oracles and that single Book which Adrias wrote concerning the Life of Alexander Nor is he himself ashamed to Deifie Porphyrius For his words are these May the Tyrian be propitious to me whose Books he preferred before the Emperours Let thus much suffice to have been said by us by way of digression upon account of the Sophista's scoffing and reproaches I thought fit to omit the rest which requires a particular Treatise We must now subjoyn the remaining part of our History CHAP. XXIV That the Bishops flockt from all
in such a manner that they were found to be dry ground And this hapned in the first Consulate of the two Emperours CHAP. IV. That there being a disturbance in the Secular as well as the Ecclesiastick State of affairs the Macedonians having convened a Synod at Lampsacus did again confirm the Antiochian Creed and Anathematized that published at Ariminum and did again ratifie the deposition of Acacius and Eudoxius THese things hapning to be thus neither the Civil nor the Ecclesiastick State of affairs was in a sedate posture Those therefore who had requested of the Emperour a power of convening a Synod met at Lampsacus in the same Consulate which I have even now mentioned This was the seventh year from the Synod which had been assembled at Seleucia Having again confirmed the Antiochian Creed there to which they had subscribed at Seleucia they Anathematize that Creed published at Ariminum by those Bishops with whom they had heretofore agreed in opinion and again condemned Acacius's and Eudoxius's party as having been justly deposed Eudoxius Bishop of Constantinople could not in any wise contradict these determinations for the Civil War which was imminent permitted him not to revenge himself of them Wherefore Eleusius Bishop of Cyzicum and his Adherents were at that time for some little while the stronger party in regard they asserted that termed Macedonius's opinion which before had a very mean repute but was then rendred more conspicuous and better known in the Synod at Lampsacus I suppose this Synod to have been the reason why those termed the Macedoniani are so numerous in the Hellespont For Lampsacus is Scituate in a narrow Bay of the Hellespont This was the conclusion of the Synod of Lampsacus CHAP. V. That an engagement hapning about a City of Phrygia between the Emperour Valens and the Tyrant Procopius the Emperour took the Tyrant by the treachery of his Commanders and put him and them to death by insticting new and unusual punishments upon them ON the year following wherein Gâ—dâ—ianus and Dagalaïfus were Consulâ— the War was in good earnest begun For when the Tyrant Procopius having removed from Constantinople was upon the March with his Army towards the Emperour Valens informed thereof hastens from Antioch and engages Procopius â—eer a City of Phrygia the name whereof is Nacolia In the first encounter he was worsted But not long after he took Procopius alive Agiloâ— and Gomoarius his Commanders having betrayed him upon all whom Valens inflicted new and unusual punishments For disregarding the Oathes he had bound himself in to the Traitours he put them to death by cutting them in sunder with Saws And having bound each of the Tyrants legs to two trees standing neer one another which were bowed down he afterwards permitted the bended trees to erect themselves By the rise whereof Procopius was torn in sunder And thus the Tyrant rent into two pieces ended his Life CHAP. VI. That after the death of the Tyrant the Emperour forced those who had been present at the Synod and all the Christians to embrace Arius's Opinion THe Emperour having at that time been fortunate and successfull in that action began immediately to disquiet the Christians being desirous to bring over all persons to Arianism But he was in a more especial manner incensed against the Synod which had been convened at Lampsacus not only because it had deposed the Arian Bishops but in regard that Draught of the Creed published at Ariminum had been Anathematized there Being therefore come to Nicomedia in Bithynia he sent for Eleusius Bishop of Cyzicum to him This Prelate had more closely adhered to Macedonius's opinion as I have said before Wherefore the Emperour having convened a Synod of Arian Bishops compelled Eleusius to give his assent to their Faith At first he denied to do it But when he was threatned with Banishment and Proscription of his Goods being terrified he gave his assent to the Arian opinion He repented immediately that he had consented And returning to Cyzicum in the presence of all the people he complained of his being forc't saying that he had given his assent by compulsion not voluntarily he also advised them to seek out for another Bishop because he had been compelled to renounce his own opinion But the inhabitants of Cyzicum by reason of that great love and affection they had for him refused to be subject to another Bishop nor would they permit any other to govern their Church They continued therefore under his presidency and would in no wise recede from their own Heresie CHAP. VII That Eunomius having ejected Eleusius the Macedonian was made Bishop of Cyzicum And concerning Eunomius's original and that having been Amanuensis to Aëtius sirnamed Atheus he imitated him WHen the Bishop of Constantinople heard this he prefers Eunomius to the Bishoprick of Cyzicum in regard he was a person able by his eloquence to draw the minds of the multitude to his own Lure Upon his arrival at Cyzicum an Imperial Edict was published by which order was given that Eleusius should be ejected and Eunomius installed This being done those of Eleusius's party having erected an Oratory without the City celebrated their assemblies therein Let thus much be said concerning Eleusius We must now give an account of Eunomius Eunomius had been Amanitensis to Aëtius surnamed Atheus of whom we have made mention before Conversing with him he imitated his Sophistick way of discoursing addicting himself to the use of certain insignificant and impertinent terms and was insensible of his framing fallacious arguments in order to the deceiving of himself Upon this account he was puf't up with pride and fell into Blasphemy being indeed a follower of Arius's opinion but was various ways an adversary to the doctrines of truth He had but a very mean skill in the sacred Scriptures and was unable to understand their meaning But he was very full of words always making a repetition of the same things over and over but could not arrive at the design he had proposed to himself His seven books which with a great deal of vain labour he wrote upon the Apostles Epistle to the Romans are a demonstration hereof For although he has spent a great many words in the explanation thereof yet he could in no wise apprehend the scope and design of that Epistle Of the same sort are those other Books of his that be extant Of which he that should be desirous to make tryal would find a great scarcity of sense amidst a multitude of words This Eunomius therefore was by Eudoxius preferred to the Bishoprick of Cyzicum When he was come thither by making use of his usual Dialectical art he amazed his Auditours by his unusual expressions whereupon there arose a disturbance at Cyzicum At length the inhabitants of Cyzicum not able to endure his arrogant and haughty manner of expressing himself drove him from their City He went to Constantinople where
mentioning to them only such things as necessarily ought to be observed The Epistle it self is recorded in the Acts of the Apostles yet nothing hinders but we may insert it here The Apostles and Elders and Brethren send Greeting unto the Brethren which are of the Gentiles in Antioch and Syria and Cilicia For as much as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the Law to whom we gave no such commandment it seemed good unto us being assembled with one accord to send chosen men unto you with our Beloved Barnabas and Paul Men that have hazarded their lives for the name of Our Lord Jesus Christ. We have therefore sent Judas and Silas who shall also tell you the same things by mouth For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things that ye abstain from meats offered to Idols and from bloud and from things strangled and from fornication from which if you keep your selves ye shall do well fare ye well These things pleased God For these are the express words of the Letter it seemed good to the Holy Ghost to lay upon you no greater burthen than these necessaries to be observed Notwithstanding there are some who disregarding these Precepts suppose all Fornication to be a thing indifferent but contend about Holy days as if it were for their lives these persons invert the commands of God and make Laws for themselves not valuing the Decree of the Apostles nor do they consider that they practise the contrary to those things which seemed good to God It were indeed possible to have extended our discourse concerning Easter much farther and to have demonstrated that the Jews observe no exact Rule either in the time or manner of celebrating the Paschal solemnity and that the Samaritans who are a Schism of the Jews do always celebrate this Festivall after the Aequinox But this Subject requires a particular and more copious Treatise I only say this that they who so affectedly imitate the Jews and are so solicitously accurate about Types and Figures ought in no wise to dissent from them in any particular whatever For if they have taken a resolution of observing all things with an accuracy they must not only observe days and months but all other things also which Christ constituted under the Law did after the manner of the Jews or which he suffered unjustly from the Jews or Lastly which he wrought typically whilest he was doing good to all men For instance he entred into a Ship and taught He ordered the passover to be made ready in an upper room he commanded the Ass that was tied to be loosed he proposed him who bore a pitcher of water as a sign to them for hastning their preparations of the passover these things I say they must observe and infinite others of this nature which are recorded in the Gospels And yet they who suppose themselves to be justified by this Festival make it their business to observe none of these things in a bodily manner For no Doctor ever Preach't out of a Ship no person ever went up to an upper room and celebrated the passover there they never tyed and again unloosed an Ass that was tyed in fine no person ever enjoyned another to carry a pitcher of water to the end that the Symbolls might be fulfilled For they thought that these and such like things as these savoured rather of Judaism For the Jews are solicitous about keeping their solemn Rites and Ceremonies in their bodies rather than in their souls Upon which account they are obnoxious to the Curse because they conceive the Law of Moses to consist in Types and Figures but understand it not according to the truth But those persons who are favourers of the Jews do indeed refer these things to an allegoricall sense and meaning but they raise an irreconcilable War about days and months contemning an allegoricall interpretation of them in so much that as to this particular they themselves as well as the Jews are of necessity condemned and bring the sentence of Execration upon themselves But I think this sufficient to have been said concerning these things Let us now return to our Subject whereof we have made mention a little before to wit that the Church once divided rested not in that first division and that those who were divided did again engage one another and taking hold of a small and very frivolous pretence raised mutuall separations and divisions The Novatians as I have said were divided amongst themselves on account of the Feast of Easter Nor was the division among them concerning this Festivall single For some throughout divers Provinces observed it after one manner others after another and they disagreed amongst themselves not only about the month but about the days of the week also and about other matters of a small importance part of them holding separate Assemblies and part joyning in a promiscuous communion CHAP. XXIII Concerning the Arians at Constantinople who were also termed the Psathyriani MOreover there arose dissentions amongst the Arians upon this occasion The contentious questions daily started amongst them had reduced their discourses to some absurdities For whereas it has been always believed in the Church that God is the Father of the Son the Word there hapned this Query amongst them whether or no God could be called Father even before the Son existed And in regard they asserted that the Word of God was not begotten of the Father but existed of nothing being thus mistaken about the first and chiefest Article of Faith they deservedly fell into an absurd contentiousness about a bare word Dorotheus therefore who had been sent for from Antioch by them maintained that God neither was nor could be termed a Father before the Son existed But Marinus whom they had called out of Thracia before Dorotheus having got a fair opportunity for he was vext because Dorotheus had been preferred before him undertook to desend the contrary opinion For this reason there hapned a dissention amongst them and being divided on account of the foresaid Term each party held separate Meetings Those under Dorotheus continued possest of their own Meeting-houses But Marinus's followers built themselves private Oratories wherein they had their Assemblies and asserted that the Father was always the Father even when the Son existed not Moreover the maintainers of this assertion were termed Psathyriani because one Theoctistus by Country a Syrian a Psathyropola by Trade was a zealous defender of this Opinion Selenas Bishop of the Goths became a follower of these persons Tenets He was a man of a mixt descent a Goth by his fathers side by his mothers a Phrygian And upon this account he taught in the Church very readily in both these Languages Further this faction soon after quarrelled amongst themselves
The success of the Battell being after this manner turned the Tyrant cast himself at the Emperours feet and requested his life might be saved But the Souldiers beheaded him as he lay prostrate at the Emperours feet These things were done on the sixth of September in Arcadius's third and Honorius â—â—cond Consulate But Arbogastes who had been the Authour of these great mischiefs being on his flight upon the third day after the battell as soon as he knew there were no hopes of life for him ran himself through with his own sword CHAP. XXVI How the Emperour falling ill after his Victory sent for his Son Honorius to Millain and thinking himself somewhat recovered from his distemper he ordered that Cirque-Sports should be exhibited on which very day he dyed BUt the Emperour Theodosius contracted an ill habit of body from the troubles and disquietudes he underwent in this War And supposing that his life would be ended by that distemper which was upon him he was more sollicitous about the publick affairs than concerned at his own death considering with himself how great calamities do usually befall Subjects after the death of their Emperour Wherefore he sends forthwith for his Son Honorius from Constantinople being desirous to settle the State of the Western Empire After his Sons arrivall at Millain he seemed to be somewhat revived from his distemper and gave order for the celebration of Triumphant Cirque-Sports And before Dinner he was very well and was a Spectatour at the Cirque-Sports But after Dinner he was taken very ill on a sudden and could not come to see the Games But having given his Son order to Preside at the Cirque-Sports he died on the night following in the Consulate of Olybrius and Probinus on the seventeenth day of January This was the first year of the two hundredth ninety fourth Olympiad The Emperour Theodosius lived sixty years and reigned sixteen This Book contains an account of affairs transacted during the space of sixteen years and eight months THE SIXTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS The PREFACE WE have finished the task enjoyned by You most Sacred man of God Theodorus in the sive foregoing Books wherein according to our best ability we have comprized the History of the Church from the times of Constantine But you must know that we have not been curious about our Stile for we considered that should we have been carefull about an Elegancy of expression we might peradventure have mist of our design Besides could we have accomplished our design yet we were altogether unable to write such things as are extant in the Composures of Ancient Historians whereby any one of them might suppose himself able either to amplifie or disimprove Transactions Further such a Stile would in no wise have edified the Many and the Simpler sort of persons who are desirous of knowing affairs only not of admiring the Stile for its elegant composure That therefore our work might not be unusefull to both these sorts of persons to the Learned because 't is unworthy of being compared with the Elegant Stile of Ancient Writers and to the unlearned in regard they cannot attain to the knowledge of affairs being concealed by a pride and over-elegancy of Expression We have designedly made use of such a Stile as seems indeed to be lower and more mean but is notwithstanding plainer and more perspicuous But before we begin our Sixth Book we must give this premonition In regard we undertake the writing a Narrative of the affairs which have hapned in our own age we are afraid lest we should seem to record such things as will displease many persons either because according to the proverb Truth is bitter or in regard we mention not their names whom all men have a great love for with an Encomium or Lastly because we extoll not their Actions The Zealâ—ts of our Religion will condemn us because we do not give the Bishops the Title of Most dear to God or Most Holy or such like Others also will sometimes make curious remarks because we term not the Emperours Most Divine and Lords nor do give them those other titles which are usually attributed to them But in as much as I am able to prove and demonstrate from the Testimony of Ancient Writers that a Servant amongst them did usually call his Master by his proper name and made no account of his Dignity or Title by reason of the urgency of affairs and in as much as my indeavour is to obey the Laws of History which do require a sincere pure and true Narrative of Transactions free from all manner of Masks and Covers I will in future proceed in the same Narration Recording those things which either I my self saw or could learn from those who had seen them and making a judgment of the Truth from their not varying in their Relations who told me them But my Labour in discovering the Truth hath been great in regard many and those different persons gave me an account of affairs some of whom affirming they were present at the transacting of these things and others asserting they knew them better than any other persons CHAP. I. That after the death of the Emperour Theodosius when his Sons had divided the Empire between them and Arcadius had met the Army returning from Italy after some short stay there Rufinus the Praefectus Praetorio was killed by the Souldiers at the Emperours feet THE Emperour Theodosius having ended his life in the Consulate of Olybrius and Probinus on the seventeenth of the month January his Sons succeeded him in the Roman Empire Arcadius had the Government of the Eastern Empire and Honorius of the Western The Bishops who Presided over the Churches at that time were Damasus in the Imperial City Rome Theophilus at Alexandria Johannes was in possession of the Churches at Jerusalem and Flavianus of those at Antioch At Constantinople termed also New Rome Nectarius filled the Episcopall Chair as we have related in the foregoing Book About the eighth of the month November in the same Consulate Theodosius's body was brought to Constantinople and interred by his Son Arcadius with an honourable and solemn Funeral Not long after this on the eight and twentieth of the same month the Army also arrived which had been employed in the War against the Tyrant under the Emperour Theodosius's command When therefore the Emperour Arcadius agreeable to the usuall custom had met the Army without the City-gates the Souldiers at that time slew Rufinus the Emperours Praefectus Praetorio For Rufinus lay under a suspicion of turning Tyrant and 't was believed that he had called the Hunni a Barbarous Nation into the Roman Territories For at that time they destroyed Armenia and some parts of the East by making incursions into those Provinces Moreover on the same day whereon Rufinus was killed Marcianus Bishop of the Novatians died He was succeeded in that Bishoprick by Sisinnius of whom we
And that when he had sought amongst his own Priests for an expiation of such horrid and nefarious Murders as these and had found none for they openly declared that such black crimes as these could not be purged by sacrifice he adds that he accidentally met with an Egyptian who had come out of Iberia and that having received information from him that the Faith of the Christians abolished all manner of sin he embraced those things which the Egyptian had imparted to him And that from that time he relinquished the Religion of his Ancestours and made a Beginning of Impiety as he terms it Now that these things are notoriously false I will demonstrate immediately But in the first place I must give a Relation concerning The Chrysargyrum CHAP. XLI An Invective against Zosimus on account of the Reproaches and Calumnies he has cast upon Constantine and the Christians THou sayst therefore O destructive and impure Daemon that Constantine resolving to build a City equall to Rome at first attempted the erecting of such a great City in the mid way between Troas and Ilium and having laid the Foundations and raised the wall to an heighth afterwards he found Byzantium to be a place more Commodious and so incompassed that with walls which old City he enlarged to such a degree and adorned it with such splendid Buildings that it seemed not much inferiour to Rome which in so many years had by little and little arrived at that Greatness Thou sayst further that he distributed amongst the Byzantine people The Annona out of the publick stock and gave a vast sum of Gold to those who had removed together with him to Byzantium for the building of their own private houses Again thou writest word for word thus After Constantine's death the supream management of Affairs devolved only to his Son Constantius to wit after the death of his two Brothers And when Magnentius and Vetranio had set up for Tyrants he attacked Vetranio by perswasives For both their Armies being come together Constantius in the first place made a Speech to the Souldiers and put them in mind of his Fathers Liberality with whom they had waged many Wars and by whom they had been honoured with the greatest Gratuities Which when the Souldiers had heard they divested Vetranio of his purple and drew him out of the Tribunal clothed in a private habit Notwithstanding thou doest affirm that he underwent nothing of molestation from Constantius who together with his Father hath by Thee been loaded with so many Calumnies How therefore Thou canst judge it agreeable to affirm the same person to have been so Liberall and so Bountifull and yet so tenacious and sordid as to have imposed such an execrable Tax I am I must confess wholly ignorant Further that he neither slew Fausta nor Crispus nor for that reason received our Mysteries from any Egyptian hear the words of Eusebius Pamphilus who flourished in the same times with Constantine and Crispus and was frequently conversant with them For thou writest not even what thou hast received by Report much less the Truth in regard thou livedst a long time after to wit in the Reign of Arcadius and Honorius to whose Times thou hast brought down thine History or rather after them In the Eight Book of his Ecclesiastick History Eusebius writes word for word thus Within some small Intervall of time the Emperour Constantius a person of extraordinary mildness throughout his whole life most favourable to his Subjects and one that had a singular affection for the divine Doctrine of our Religion ended his life according to the common Sanction of Nature leaving his own Son Constantine Emperour and Augustus in his stead And after some other words Constantine Son to this man being immediately from that very time of his Fathers death Proclaimed supream Emperour and Augustus by the Souldiers but long before that by the supream God exhibited himself an emulatour of his Fathers Piety towards our Religion And at the close of his History he expresses himself in these very words But Constantine the mighty Conquerour gloriously adorned with all the Virtues of Religion together with his Son Crispus a Prince highly beloved of God and in all things like his Father recovered his own East Doubtless Eusebius who survived Constantine would never have so highly extolled Crispus if he had been murdered by his Father Moreover Theodoret relates in his History that Constantine at the very close of his life was made partaker of Salutary Baptism at Nicomedia and that he defer'd it till that time because he was desirous of being baptized in the River Jordan Thou sayst moreover most execrable and impurest of Mortalls that the Roman Empire from such time as the Christian Religion shewed it self hath decayed and been utterly destroyed which thou affirmest either because thou hast read nothing of what hath hapned in ancient times or else with a designed malice to attack the Truth For the contrary is manifestly apparent to wit that the Roman Empire hath increased together with our Faith Consider therefore how about the very time of the Advent of Christ our God amongst men most of the Cities of the Macedonians were ruined by the Romans Albania also and Iberia the Colchi and Arabians were made Subjects to the Romans Consider likewise how Caius Caesar on the Hundredth eighty second Olympiad in great fights subdued the Galli Germani and Britanni which Nations inhabited Five hundred Cities and annexed them to the Roman Empire as it has been recorded by Historians This is the Caesar who after the Consuls was the first Monarch of the Roman Empire who made a way out of Polytheism and Democracy and introduced a praevious Veneration of a Monarchy on account of that just ready to come The Monarchy of Christ. Immediately all Judaea and the Neighbouring Countries were annext to the Roman Empire in so much that The First Inrollment was then made in which Christ also together with others was Enrolled to the end that Bethlehem might publickly declare the completion of that Prophecie which had been uttered concerning it self For it hath been predicted by the Prophet Micah concerning it in this manner And Thou bethlehem in the Land of Juda art not the least amongst the Princes of Juda for out of thee shall come forth to me a Governour who shall rule my people Israel And after the Nativity of Christ our God Egypt was added to the Roman Empire Augustus Caesar under whom Christ was born having totally subdued Antonius and Cleopatra who killed themselves After which persons Cornelius Gallus is constituted Praefect of Egypt by Augustus Caesar and he was the First who Governed Egypt after The Ptolemies as it has been recorded by Historiographers Further how many Countries have been taken away from the Persians by Ventidius and by Corbulo Nero's Dux by Trajan also Severus and Carus by
not give the Onset before he had received the Signall from thence Many other actions which deserve great commendation were performed by Narses for he vanquished Buselinus and Sindvaldus and reduced many Regions as far as the Ocean to the Roman Empire Which Actions Agathias the Rhetorician has recorded but as yet they are not come to our hands CHAP. XXV That Chosroes Stimulated with Envy at the prosperous successes of Justinian broke out into a War against the Romans and ruined many Roman Cities amongst which he destroyed Antioch The Great also THe same Procopius has related these matters also how Chosroes after he had received information that affairs both in Africa and Italy had succeeded so fortunately to the Roman Empire was excessively inflamed with envy and objected some things against the Roman Empire affirming that the League was violated by them and that they had broken the Peace which had been agreed on between the two Empires And that in the first place Justinian dispatch't away Embassadours to Chosroes who might perswade him not to break that Interminate Peace which had been made between them nor to violate the Articles of agreement but rather that the matters in controversie might be inquired into and composed in an amicable manner But he says that Chosroes corroded by envy which stimulated him within would accept of none of those rationall proposalls but with a numerous Army made an Invasion into the Roman Territories in the Thirteenth year of Justinian's Governing the Roman Empire The same Procopius relates likewise how Chosroes laid Siege to and destroyed Sura a City scituate on the Banks of The Euphrates with the Inhabitants whereof he seemingly made some Articles of agreement but dealt with them far otherwise perpetrating all the most Impious and Nefarious Facts amongst them having not in the least heeded the Articles of agreement and was made Master of that City by Treachery rather than his Arms. Also how he burnt Beroea and after that made an Attack upon Antioch Ephraemius being then Bishop of that City who had left it in regard nothing of what he did succeeded according to his design Which Prelate is reported to have preserved the Church and all the Edifices about it having adorned the Church with sacred Gifts on this design that they might be the price of its Redemption Moreover the same Writer also gives a most patheticall and lively description of the Siege of Antioch laid to it by Chosroes and how Chosroes becoming master of it ruined and destroyed all things with Fire and Sword Also how he went to Seleucia a neighbouring City to Antioch then to the Suburb Daphne and after that to Apamea Thomas then Governing the Chair of that Church a person admirable and most powerfull both in words and deeds This Prelate wisely refused not to be a Spectatour together with Chosroes of The Cirque-Sports in the Hippodrome though that was a thing contrary to the usage of the Church it being his desire by all imaginable ways to gratifie Chosroes and to mitigate his mind Whom Chosroes asked whether he should be willing to see him at his own City And they say that Thomas answered really and according to the true Sentiment of his own mind that he would not willingly see Chosroes in his own City Which answer as 't is reported Chosroes wondred at and deservedly admired this man for the love he bore to Truth CHAP. XXVI Concerning the Miracle of the Pretious and Vivifick wood of the Cross which hapned at Apamia BUt in regard I am fallen upon this relation I will also declare a Miracle that hapned there which deserves to be inserted into our present History When the Inhabitants of Apamia were informed that Antioch had been burnt by Chosroes they earnestly besought the forementioned Thomas to bring forth and expose to view though contrary to the usuall custome the Salutary and Vivifick wood of the Cross to the end they might have the last sight of and kiss the only Salvation of men and might take the Viaticum of another life the pretious Cross being their Convoy to a better allotment Which thing Thomas performed and brought forth the Vivifick wood having appointed some set days for its being exposed to view to the end that all the neighbourhood might come together thither and enjoy the safety arising from thence Together therefore with others my Parents also went thither leading me along with them who then went to the School of a Grammar master Wherefore at such time as we were vouchsafed to reverence and kiss the pretious Cross Thomas lifting up both his hands shewed the wood of the Cross which was the abolition of the Old Curse and went all about the sacred Church as 't was the usage on solemn and set days of veneration But as Thomas moved up and down there followed him a vast flame of a shining not of a burning fire in so much that every place where he stood to shew the pretious Cross seemed to be all on a flame And this hapned not once or twice but oftner whilst the Bishop went round all that place and whilst the people there assembled earnestly entreated Thomas that that might be done Which thing predicted that safety which hapned to the Apamensians A picture therefore was hung up at the Roof of the Church which by its representation might declare these things to those who know them not Which picture was preserved intire untill the incursion of Adaarmanes and the Persians At which time it was burnt together with Gods holy Church and that whole City And these things hapned thus But Chosroes at his going away violated his Articles of agreement for he had agreed to some things then also and did the quite contrary which behaviour was agreeable indeed to his unstable and inconstant humour but does in no wise befit a man of sense and reason much less a King who has a value for his Articles of agreement CHAP. XXVII Concerning Chosroes's Expedition against Edessa THe same Procopius records what has been related by the Ancients concerning Edessa and Agbarus and how Christ wrote to Agbarus Further also how in another Incursion Chosroes resolved upon a Siege of the Edessens supposing he should enervate what had been divulged by the Faithfull to wit that Edessa should never be subdued by an Enemy Which thing is not indeed extant in that Letter sent from Christ our God to Agbarus as may be gathered by the studious from what has been related by Eusebius Pamphilus who has inserted that Letter word for word into his History Nevertheless 't is both divulged and believed amongst the Faithfull and the Event it self declared the Truth Faith bringing the Prediction to effect For after Chosroes had made an Attack against the City and had severall ways attempted to break into it and had raised so vast a Rampire that in heighth it
he takes to Wife Augusta who was also called Constantina The pomp of those Nuptialls was most magnificently performed and Banquets and Jolity celebrated and observed in every place of the City At this Wedding were present Piety and Imperial Dignity which two guarded Mauricius and Constantina in the gracefullest manner imaginable and presented them with the richest Gifts For the First produced the Father and the Mother of Mauricius a thing never known to have hapned to any Emperour before who consecrated the Wedding with their Comely Gray-hairs and Venerable Wrincles his Brethren also eminent for their Shape Stature and Comeliness who adorned the Nuptiall Pomp. The Second presented a Robe interwoven with Gold adorned with Purple and Indian Stones Crowns also of the highest value enrich't with much Gold and the various brightnesses of Gems all those personages likewise which bore Offices in the Imperial Pallace and were enrolled in the Militia who carried Nuptiall Tapers in their hands were most magnificently clad to the end they might be known and with Songs celebrated that Nuptiall solemnity In so much that never was there amongst men any thing more Splendid or Richer than that Show Demophilus writing concerning Rome does indeed relate that Plutarchus Chaeronensis uttered a wise saying viz. that for the sake of that one only City Virtue and Fortune had entred into a mutuall League But I may say that Piety and Felicity in such a like manner had come together in one Mauricius for Piety had vanquished Felicity and would in no wise permit her to make an escape After this Mauricius made it his business to invest and adorn not his Body only but his mind also with the Imperial Purple and Crown For of all the Emperours that were his Predecessours he alone Reigned over himself And being in reality made an Emperour he expelled out of his own mind that Democraticall dominion of the passions And having Constituted an Aristocracy within his own mind he shewed himself a living Image of Virtue instructing his Subjects to an imitation of himself All this is not spoken by me out of flattery For why should I utter these words with such a design since he is wholly ignorant of what I write But that what I have said is really so will be made evident both by those Gifts conferred on him by God and also from the successfull Accidents which have hapned at severall times all which must without controversie be by us afcribed to God CHAP. II. Concerning Alamundarus the Saracen and his Son Naamanes BEsides all his other Virtues this was the chiefest of his Care that the bloud of none of those who had been guilty of High-Treason should in any wise be shed Therefore he did not put to death even Alamundarus Chief of the Saracens who had betrayed both the Republick and Mauricius himself as I have already related but only punished him with Deportation to an Island together with his Wife and some of his Children ordering him to dwell in Sicily But Naamanes Son to this man who had involved the State in innumerable mischiefs and by the assistance of those Barbarians he had about him had ruined and enslaved both the Phoenice's and the Palestine's at such time as his Father Alamundarus was seized although all the Judges were of opinion that he deserved a capitall punishment was only detained by him under a Custody at large and he inflicted no further punishment on him He used the same Clemency towards innumerable other persons as shall be particularly related in due place CHAP. III. Concerning Johannes and Philippicus Masters of the Milice and the Actions done by them FUrther Mauricius in the first place sent Johannes a Native of Thracia Commander of the Eastern Milice Who having been worsted in some Engagements and got the better in others did nothing worthy of a Narrative After him he sent Philippicus who was related to him for he had married the one of Mauricius's two Sisters He entred the Enemies Country ruined all things he met with and possest himself of a vast quantity of Plunder He likewise slew many Inhabitants of the City Nisibis who were of Noble Birth and well descended and of other Cities also which stood beyond the River Tigris Moreover he engaged with the Persians whereupon a great Fight hapned in which fell severall Persians of the greatest Note and he took many Prisoners he likewise sent away a Body of Persians unhurt who had fled to a certain Eminence conveniently enough scituated when 't was in his power to have taken them after they had made him a promise to perswade their own King forthwith to dispatch away an Embassy to Treat about a Peace He also behaved himself very well in relation to severall other matters during his command of the Roman Forces for he freed the Army from all things that were superfluous and which opened a way to Luxury and the Souldiers were by him reduced to Modesty tractablenâ—ss and obedience But these matters must be left to those who have written or do now write according as they may either receive information from Report or are lead by opinion whose Relation in regard it either stumbles and is lamed by ignorance or is softned by Affection and Partiality or Lastly is blinded by Hatred does usually wander from the Truth CHAP. IV. Concerning Priscus's Mastership of the Milice and what he suffered from the Army who raised a Mutiny against him AFter this Philippicus Priscus is preferred to the Mastership of the Milice a person to whom access was not easily obtained and one who came not abroad but upon affairs of consequence For it was his Sentiment that he could transact every thing better and with more ease if for the most part he continued retired as if the Souldiery induced by fear this way rather would yield a more ready obedience to his Commands At the time therefore of his first arrivall in the Roman Camp his looks were supercilious and haughty and his garb too gorgeous when he published some Edicts also concerning the Souldiers perseverance in undergoing hardships in the Wars in reference to their being compleatly Armed and in relation to the Annona which they were to receive out of the publick Treasury They having had some intimation of these matters before hand at that time broke forth into an open rage and by a joynt consent made an Attack upon that place where Priscus's Tent was pitch't and in a barbarous manner make plunder of his magnificent Furniture and of his richest and most valuable Treasure Moreover they mist but little of killing him had he not mounted one of his Led-Horses and made his escape to Edessa To which City the Souldiers sent a Detachment of their own Body and laid Siege to it demanding Priscus to be Surrendred up to them CHAP. V. Concerning Germanus's being forced
him Crowns of Tricennalian Orations wherewith we lately encircled his Sacred Head within his own Imperial pallace But now I am doubtfull and at a stand desirous indeed to utter something according to the usuall manner but ignorant which way to turn my self and amazed at this only miracle of a new and surprizing spectacle For which way soever I look with a fixt and steady eye whether to the East or West upon the whole Earth or to Heaven it self I behold the Blessed Emperour present every where and in all places conversing with Imperiall Majesty her self And I see his Sons like some new Luminaries filling the whole Earth with their Father's Rays and I behold himself as yet living in Power and Authority and managing the whole affairs of the world better and more potently than before in regard he is diffused and enlarged by the succession of his Sons Who before had been invested with the Caesarian Dignity but having now clothed themselves with their whole Father on account of their eximious Virtue and Religion are proclaimed Supream Soveraigns Augusti Adorable Emperours being illustrated with all their Fathers Ornaments CHAP. II. The Preface yet AND when I behold him who a little before was seen in a Mortall Body and converst with us our selves in a most admirable manner enjoying the same Imperial Pallaces honours and commendations even after the end of this life when Nature rejects as forreign whatever is superfluous I am stricken with an incredible amazement But now when with an acuteness of mind I reach up to the very Arches of Heaven it self and there Contemplate his thrice happy Soul conversing with God wholly divested of its Mortall and Terrestriall Garment and beautified with a most Splendid Stole of Light and when I perceive it not any more involved in the short periods of Time within these fading Habitations but honoured with an ever-flourishing Diadem and endowed with an endless life and a blessed immortality I am dumb and wholly deprived of the use of my Tongue and Reason And being unable to utter one word but passing sentence my self upon mine own weakness and decreeing silence against my self I give place to one more potent who may declare his praises in a manner correspondent to his deserts to him namely who being Immortall and God The Word is only able to confirm and ratifie his own expressions CHAP. III. Concerning God who honoured the Pious Emperours and destroyed the Tyrants FOr whereas he has predicted that they who glorifie and honour him shall by him be compensated with reciprocall Gifts and Rewards but that those who have profest themselves his Enemies and Adversaries shall procure to themselves â— destruction of their souls long since even from this life he hath ascertained the Truth of these his own words and promises For he hath evidently set before our eyes the detestable Exits of impious and God-opposing Tyrants but hath demonstrated not only the Life of his Servant but his death also to be desirable and worthy of the highest commendations in so much that even this deserves a commemoration and is egregiously worthy not of Mortall but immortall Sepulchrall Monuments The wit of men hath indeed found out a comfort and preservative against a Mortall and frail End and by Consecrations of Statues as 't were by immortall honours have thought good to Reverence the Memories of their Ancestours And some have framed Representations of men with the shadowed Colours of Encaustick Painting others with the Sculptures of inanimate matter othersome have cut deep Letters on wooden or stone Tablets wherewith they have taken occasion of consigning to Eternall Memory the Virtues of those whom they honour But all these things were mortall and consumed by length of time in regard they exprest the proportions of mortall bodies not the Idea's of an immortall mind However these things seemed to content those persons who after the conclusion of this mortall life had conceived in their minds an hope of no other thing that was good But God God I say the Common Saviour of all things who hath treasured up with himself greater Goods than Man can have a conception of for the Lovers of Piety gives as a foregoing pledge even in this life the First fruits of future Rewards and in a manner represents and confirms immortall hopes to mortall eyes The ancient Oracles of the Prophets which are committed to writing do plainly foretell these things The Lives of persons dear to God who heretofore have shined with all manner of Virtues whose Lives are as yet celebrated by posterity do give attestation hereto The same is clearly evinced to be true by the Testimony of this our present Age wherein Constantine the only person of all those who ever yet Governed the Roman Empire having been made the friend of God the supream King is proposed to all men as a powerfull and illustrious instance of a Religious life CHAP. IV. That God honoured Constantine LAstly God himself whom Constantine worshipped confirmed this with effectuall suffrages by affording him his favourable and benigne presence and assistance at the beginning procedure and end of his Reign which person God proposed to mankind as an Exemplar for their information in relation to the divine worship Indeed of all the Emperours whom we ever yet heard of he was the only one whom God by those Blessings of all sorts which he conferred on him demonstrated to be the greatest Luminary and Loudest Proclaimer of steady Piety and true Religion CHAP. V. That he Reigned upwards of Thirty years and lived above Sixty HE honoured the Time of his Reign with three compleated periods of Ten years and something more but he circumscribed the whole Life he lead amongst men with a space of time double as much Further because He would propose him as the portraicture of his own Monarchicall power He made him the Conquerour of the whole Tyrannick Brood and the Destroyer of the Impious Giants who instigated by a desperation and madness of mind took up Arms of Impiety against God himself the supream King But having made their appearance even during a shorter time than is required to speak they were extinguished But God who is one and the sole God when he had fortified his Servant one opposed to many with divine Armour and by his means had cleared the world of the multitude of impious persons constituted him the Teacher of his own Worship to all Nations who in the hearing of all men attested with a loud voice that he acknowleged the True God but abominated the Errour of false Deities CHAP. VI. That he was the Servant of God and a Vanquisher of Nations ANd like a faithfull and good servant he practised and asserted this openly styling himself a servant and owning himself a worshipper of the supream
Lessons he instructed them And truly he himself trusting in the sincerity of his own Faith not only declared but had his thoughts taken up with such matters as these But they were unapt to learn and deaf to all good Documents applauding indeed his sayings with their tongues and Acclamations but in their practises they disregarded them by reason of their unsatiableness CHAP. XXX That He shewed a certain Covetous person the measure of a Grave to the end he might shame him WHerefore one time He took one of those persons about him by the hand and spake these words to him How far Hark ye Do we stretch our Covetous desires Then marking out on the ground the length of a man with a spear which he hapned to have in his hand Although said he you were possest of all the Riches of this world and of the whole Element of the Earth yet you shall carry away nothing more than this space of ground which I have mark't out if even that be allowed you Notwithstanding this Blessed Prince said and did these things yet he reclaimed no person But 't was manifestly evidenced by the very event of affairs that the Emperours Admonitions were rather like Divine Oracles than bare words CHAP. XXXI That he was laught at because of his too great Clemency FUrther whereas there was no fear of any Capital punishment which might restrain ill men from wickedness the Emperour himself being wholly inclined to Clemency and the Governours in each Province wholly neglecting the prosecution and punishment of Crimes this thing exposed the publick Administration of Affairs to no ordinary blame and reprehension whether justly or otherwise every one may judge according as he shall think good Let me be permitted to record the Truth CHAP. XXXII Concerning Constantine's Oration which He wrote to The Convention of the Saints MOreover the Emperour wrote his Orations in the Latine tongue But they were rendred into Greek by the Interpreters whose imployment it was to do this One of these orations done into Greek I will for an instance annex after the close of this present Work to which Speech he himself gave this Title To the Convention of the Saints dedicating that His Discourse to the Church of God which Oration I will subjoyn for this reason least any one should account our Testimony in reference to these matters to be nothing more than Ostentation and Noise CHAP. XXXIII How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour in a standing posture BUt that in my judgment is in no wise to be silently overpast which this admirable Prince did even in Our own presence For when we had one time besought him being confident of his singular piety towards God that he would be an Auditor of a Speech of Ours concerning the Sepulchre of our Saviour He gave us Audience with all imaginable willingness And a great company of Hearers standing round within the Imperial Palace it self He himself stood also and together with the rest gave Audience But when We entreated him to rest himself upon his Imperial Throne which was placed hard by he would by no means be perswaded to Sit But with an intent mind weighed what was spoken and by his own Testimony approved the truth of the Theologick Dogmata But when much time had been spent and our Oration was continued to a great length We were desirous to break off But he would not suffer that but entreated us to go on till we had ended our Discourse And when we again Sollicited Him to sit down He on the contrary was urgent in His Refusal sometimes affirming That it was unfit to hearken to Discourses which treated concerning God with ease and remisness at other times saying that this was usefull and advantagious to Him For it was He told us a thing consonant to Piety and Religion to hear Discourses about Divine matters in a standing posture After these things were finished we returned home and betook our selves to our usual Studies and exercises CHAP. XXXIV That He wrote to Eusebius concerning Easter and about the Divine Books BUt He always Sollicitously consulting the good of God's Churches wrote a Letter to us about providing some Copies of the Divinely inspired Oracles as also another Letter concerning the most Holy Feast of Easter For whereas we had dedicated a Book to Him wherein the Mystick account of that Festival was explained in what manner He rewarded and honoured us by His answer any one may perceive by perusing this Letter of His. CHAP. XXXV Constantine's Letter to Eusebius wherein He commends His Oration concerning Easter VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IT is indeed a mighty Attempt and a work superiour to all the power of Oratory to declare the mysteries of Christ agreeably to their dignity and in a due manner to unfold the Reason and Ground of Easter and its Institution and its advantagious and laborious consummation For 't is impossible even to men that are able to understand things Divine to declare those matters according to their dignity Nevertheless I do highly admire your excellent Learning and your Extraordinary diligence and have my self most willingly perused your Book and according to your desire have given order that it should be put into the hands of many persons who sincerely adhere to the observance of the Divine Religion Whereas therefore you understand with how great a delight of mind we receive such Presents as these from Your Prudence take care to please us in future with more frequent Discourses whereto you confess your self to have been by education accustomed But as the saying is we incite you who run to your usuall Studies In as much as this so great an opinion does sufficiently demonstrate that you have not found an unworthy Translatour of Your Writings who can render Your Labours into Latine although 't is impossible that such a Version should express the dignity of Works that are so egregiously eminent God keep You Beloved Brother Such was his Letter in reference to this matter But that which he wrote about providing some Copies of the Scriptures to be read in Churches runs thus CHAP. XXXVI Constantine's Letter to Eusebius concerning the providing some Copies of the Divine Scriptures VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IN That City which bears Our Name by the assistance of God Our Saviour's Providence a vast multitude of men have joyned themselves to the most Holy Church Whereas therefore all things do there receive a very great increase it seems highly requisite that there should be more Churches erected in that City Wherefore do you most willingly receive that which I have determined to do For it seemed fit to signifie to Your Prudence that you should order fifty Copies of the Divine Scriptures the provision and use whereof you know to be chiefly necessary for the instruction of the Church to be
very Light of Truth and embracing the impenetrable darkness of Errour Nor was Force and Cruelty wanting especially when the Will of Princes gave assistance to the rash and heady impetus of the Vulgar or rather when they themselves headed an unseasonable Fury Wherefore this way of Life having been confirmed by the usage of many Generations was the Occasion of dismal Calamities to the men of those times But as soon as ever the presence of our Saviour shined forth immediately instead of unjust Actions Justice was advanc't in place of a most destructive Storm arose a Calm and all those things which had been predicted by the Prophets were fulfilled For after that Saviour of ours was taken up on high to his Father's House having enlightned the world with the Rayes of Modesty and Continence He founded a Church on earth like some sacred Temple of Virtue a Temple that is eternal and incorruptible wherein might be piously performed due Acts of worship both to God the supream Father and likewise an agreeable service to Himself But what did the mad wickedness of the Nations invent after these things It endeavoured to reject the Benefits and Favours of Christ and to ruine the Church constituted in order to the Salvation of all men and in place thereof to substitute its own Superstition Again hapned horrible Seditions Wars Fights Morosity a luxurious Furniture of Life and a love of Riches which having its Being in men contrary to nature a thing that is the property of wickedness does sometimes recreate by false and specious hopes at others it astonishes with Fear But let Her lie prostrate on the ground being vanquished by Virtue and as 't is fit She should let Her rend and tear Her self by reason of Her Repentance But at present we must discourse of those matters which appertain to the Divine Doctrine CHAP. II. An Address to the Church and to his Hearers that they would Pardon and amend his Mistakes HEar therefore Thou Master of the Ship who art possest of Chastity and Virginity And Thou Church that art the Nurse of immature and unskilfull Age To whose Care and Charge Truth and Clemency are committed From whose everlasting Fountain flows a Salutary Stream Be Ye Candid Hearers also Ye who worship God with sincerity and for that reason are His Care be Ye attentive not so much to the words themselves as to the truth of what is delivered and respect not Me that Speak but the Religious Office of Devotion rather For what can the benefit and advantage of an Oration be when the mind of the Speaker remains undiscovered Indeed I do peradventure attempt Great things But that which occasions my Boldness is the Love of God implanted in me for this Love puts a Force upon Modesty Wherefore my desire is that Ye who are eminently knowing in the Divine Mysteries should be joyned with Me as My Assistants to the end that if any mistake shall happen during My Speaking You may go along with Me and correct it Expect not any Perfect and Consummate Doctrine from Me but rather give a kind reception to the attempt of My Faith Farther may the most benign influence of the Father and Son be effectually present with us whilst we are uttering those things which it shall Command and Suggest to Our Mind For if any person professing Rhetorick or any other Art shall suppose Himself able without the Divine Assistance with an accuracy to perfect His Work He Himself as also the Work He has undertaken will be found ignorant and imperfect But such persons as have once obtained the Divine influence must neither loiter nor be careless Wherefore having beg'd Your Pardon for the length of this Our Preface We will enter upon the Head and Principal matter of Our design CHAP. III. That God is both the Father of The Logos and the Framer of the whole Creation and that it were impossible for things to consist if their Causes were diverse GOD who is above every Essence being always that Good which all things desire has no Generation and consequently no Beginning But He Himself is the Origine of all things that are brought forth But He who has His Procession from Him is united with Him again the disjunction and conjunction being performed in Him not locally but intellectually only For that Foetus exists not by any dammage of His Father's bowels as for instance those things do which are born of Seed but by the dispose of Divine providence Our Saviour has appeared that he might preside as well over this visible world as over all things and works framed therein The Cause therefore both of subsistence and Life to all things which are contained within the Complex of this world is derived from hence Moreover hence proceeds the Soul and every Sense and the Faculties by whose assistance those things which are signified by the senses are perfected What then does this Discourse conclude Thus much that there is one President over all things which are and that all things whatever are subject to his sole Dominion as well things Celestial as Terrestrial both Natural and also Organical Bodies For if the Dominion over all these things which are innumerable should be in the hands not of one but of many Partitions and Divisions of the Elements as 't is in the ancient Fables and Envy and a desire of having more powerfully contending to overcome would disturb the harmonious Concord of all things in regard those many would manage that portion allotted to each of them in a different manner But whereas this whole world does keep it self always in one and the same order 't is plain that this is not performed without Providence and that it has not proceeded from chance But who could ever have acknowledged a Framer of universal Matter To whom in the first place or in the last were prayers and supplications to have been assigned How could it be that by my worshipping one of them by choice I should not have been impious towards the rest Or having perhaps requested something necessary for this life shall I return thanks to that God who has given me assistance but revile him who was mine opposer But to whom shall I make my supplication that he may declare to me the occasion of my Calamity and may vouchsafe me a deliverance from it Let us suppose that an answer has been given us by Oracles and Prophecies but that these things are not in their power but belong to another God What is the Compassion then Of what sort is the providence of God towards man Unless perhaps some one of them inclinable to be kinder being more forcibly moved shall give assistance against another who is not in the least kindly disposed towards men Moreover
with the Rayes of Wisdom which are far more Glorious than the splendour of the Sun This is He who is the Leader of the whole World the Word of God who goes before all and through all and is in all things as well Visible as invisible By whom and through whom Our Emperour dear to God bearing a resemblance of the Celestial Empire in imitation of the Deity directs and manages the Helm of Government over all things upon the Earth AND That Only-begotten Word of God Reigns together with His Father from ages which want a beginning to infinite and endless ages But this Our Emperour always dear to Him being supplyed with some Imperial Emanations from above and fortified with the Surname of a Divine appellation governs upon earth during many and long periods of years Farther that Universal Preserver renders Heaven and the whole world and the Celestial Kingdom fit for his Father But this Our Emperour who is His Friend brings all those persons living upon Earth that are the Subjects of His Empire to the Only-begotten Word and Saviour and makes them fit for His Kingdom And that Common Saviour of all by an invisible and divine power drives off at the greatest distance from His Fold in the same manner that a good Shepherd does wild-beasts those Rebellious Powers which flew up and down thorow this Air that is nearest the Earth and brooded the Souls of Men. But this Our Emperour His friend adorned from above by Him with Trophies erected against his Enemies by the Law of War subdues the open Adversaries of Truth and chastizes them That person existing The Logos before the world was framed and the preserver of all things delivers rational and saving Seeds to His Companions and renders them reasonable and instructed in the knowledge of His Father's Kingdom This Our Emperour His Friend as 't were some Interpreter to the Word of God recalls all mankind to the knowledge of God crying out in the hearing of all men and with a loud voice promulging the Laws of true Piety and Verity to all persons living upon the Earth That Universal Saviour opens the Celestial Gates of His Father's Kingdom to those who remove from hence thither This Our Emperour following the Example of the Deity after He hath cleansed His Empire on earth from all the filth of impious Errour invites the Assemblies of Holy and Pious men into the Sacred Houses and Basilicae making it his chiefest care that the whole Navy with the Command and management whereof He is entrusted should be preserved together with the people on Boord And He is the only person of all those that ever yet governed the Empire of the Romans who having now been honoured by God the Supream King with thirty years Reigne celebrates this Festival not to terrene Spirits as the usage of the Ancients was nor to the Apparitions of Daemons which seduce the unskilfull multitude nor yet to the frauds and feigned Narratives of impious men but pays his thanks to that God by whom he has been honoured being truly sensible of those Blessings which He has conferred on him Not polluting his Palace with bloud and gore agreeable to the Rites of the Ancients nor appeasing terrene Daemons with smoke and fire and with sacrifices of Beasts wholly consumed by fire on the Altars but consecrating a most gratefull and acceptable sacrifice to the Supream King Himself His own Imperial Soul namely and His Mind which is most worthy of God For this is the only Sacrifice wherewith God is well pleased which Our Emperour has learnt to offer with the purified thoughts of his mind without either fire or bloud giving confirmation to his piety by those unerring Sentiments and Opinions treasured up in his mind setting forth the praises of God in lofty and magnifick Orations and by Imperial Actions emulating the Clemency of the Deity and wholly devoting himself to God and like some great Gift making a present of himself to Him the First-fruits as 't were of the World with the Administration whereof he hath been entrusted This greatest Sacrifice therefore the Emperour in a due manner Offers before all other But he Sacrifices like a Good Shepherd not Offering glorious Hecatombs of Firstling-Lambs but rather bringing over the minds of those rational flocks which are fed by Him to the knowledge and worship of God BUT God highly pleased with such a Sacrifice as this and with delight accepting this Gift offered to Him praises the Hierophanta of this venerable and eximious Sacrifice and makes an addition of many periods of years to his Reigne augmenting his favours towards him in a manner correspondent and proportionate to those Acts of Piety wherewith He is worshipped by the Emperour And He has permitted him to celebrate all these Festivals with the highest prosperity of the Monarchy at each period of the Decennalian Festivity advancing one of his Sons to the Colleague-ship of the Imperial Throne For in the first Decennium of his Empire he proclaimed his eldest Son who bears the same name with his Father a Partner of the Imperial Realm after that his second Son who was the next to him in age at his second Decade and in like manner his third at his third Decade which we now celebrate And whereas his fourth period of ten years is now current in regard the spaces of times do more and more extend themselves he increases the Empire by a Copious Colleagueship of his Stock and by Creations of Caesars fulfilling the Oracles of the Divine Prophets which they long since proclaimed in this manner And the Saints of the most High shall take the Kingdom Thus therefore God Himself the Supream King conferrs upon the most Pious Emperour an Increase both of years and children and renders his Government of the Nations upon Earth fresh and flourishing as if it had been but now begun And he himself solemnizes this Festival in honour to Him having made Him the Conquerour over all his Enemies and Adversaries and exhibiting Him as the Pattern of true Piety to all persons upon the Earth But our Emperour like the Light of the Sun illustrates men whose habitations are in places most remote from one another with the glorious Presence of His Caesars as 't were by some Rayes transmitted from himself to the greatest distance And on Us who inhabit the East He hath bestowed a Shoot truly worthy of himself another of his Sons he hath assigned to another portion of men and again another He has placed otherwhere like so many Lamps and Lights which derive their Brightness from that Light diffused from Himself Farther having joyned together for himself the Four most valiant Caesars like so many young Horses and fixt them under one Set of Harness belonging to the Imperial Chariot and fitted them with the Raines
receive benefit from Discourse but no person has ever beheld with His eyes the latent and invisible mind it self which is the Parent of Discourse In the very same manner or rather in a manner far beyond all comparison and resemblance the most Perfect Word of the Supream God in regard He is the Onely begotten Son of the Father not consisting of a power of pronunciation nor as to His nature made up of syllables names and words nor exprest by a voice which strikes through the air but existing the Living and Operating Word of the Supream God and subsisting personally as being the Power of God and the Wisdom of God proceeds from His Father's Divinity and comes forth out of his Kingdom And in as much as He is the Good Off-spring of the Good Father and the Common Saviour of all things He passes thorow and derives a moysture upon all living Creatures and by reason of His own fulness of Reason Wisdom Light and of all Goods He diffuses Himself over all things not only those that are at hand and near but them also that are at the remotest distance whether on the Earth or in the Sea or where ever else if besides these there be in nature any other Seat or Habitation allotted to things To all which with the greatest equity and justice He appoynts Limits and Regions and Laws and stated Inheritances and by his Royal power bestows upon and supplies each of them with those things that are fit and agreeable And to some of them he assignes for their place of Residence those Arches that are above the world again to others He appoints The Heaven for their Habitation to others Aetherial Mansions to others the Air to others the Earth And afterwards He does again remove them from hence to other places and makes an exact enquiry into the lives of every one of them and rewards their Morals Behaviour and Conversation He likewise provides food and nourishment not only for Creatures endued with reason but for those that are irrational also which are of use to men and to these Latter He affords the enjoyment of a mortal and temporary Life but to the Former a participation of a Life immortal In fine He Himself as being the Word of God effects all things is every where present and by His rational power does penetrate and pass thorow all things And looking up to His own Father agreeably to His will and appointment He governs and manages all inferiour things and which are consequent to Him in regard He is the Common Saviour of all existing in a manner The Middle between both and joyning that Substance which has an Original with the unbegotten Father For the Word of God is a most firm middle Bond which does bind together things distant one from another and suffers them not to depart far asunder He is that Providence which Governs the Universe He it is who takes care of Composes and Corrects all things He is the Power of God and the Wisdom of God Lastly He is the Onely begotten Word God begotten of God For In the Beginning was the Word and the Word was with God and the Word was God All things were made by Him and without Him was not any thing made that was made as the sacred expressions of Divine men do inform us He is the Common Planter of all things by whose assistance the substance of all things does sprout and flourish being continually watered by showers from Him and always enlivened with new Vigour and every day endued with Comeliness and Beauty He holds the Reines of the Universe in his hand and directs all things in a straight Course and by the arbitrement of his Father manages the Helm of that vast Ship of the whole World Such an incomparable Artist as this the Onely-Begotten Son namely when He who is God over all as being the most excellent Father of the most excellent Foetus had begotten of Himself He bestowed Him on this World as the chiefest Good and having infused Him as the Soul and Life into a Body inanimate and mixt His own Word and Reason with the irrational Nature of Bodies by the Divine power of His own Word He enlightened and gave life to formless Matter which was without shape life and figure Whom we ought to acknowledge and contemplate as continually and in all places present in Matter and in the Elements of Bodies and as the Begetter of all Creatures endued with Life and must own Him to be The Light and the Intellectual Product of inexplicable Light Who as to Essence is One because begotten of One Father but contains in Himself many powers and faculties For because there be many parts of the world we must not for that reason think that there are many Powers nor because many things have been made is it therefore fit we should determine that there be many Gods also Indeed those Sons of persons that were worshippers of many Gods in regard as to their minds they were childish and simple have err'd miserably whilst they Deified the Parts of the Universe and divided the world which in it self was one into many 'T is the same as if any person should take the eyes of one entire man by themselves and should say that they were one Man and again the ears another man and in like manner the head another as also the neck and the breast and the shoulders and the feet and the hands and having thus divided the rest of the members into pieces and Lastly by a mental abstraction severed the Faculties of the Senses should affirm Him who is really but one to be a great many men He that should proceed thus would do nothing more than expose his own madness to be laught at by men of sense Exactly such a one is he who forms to himself an infinite number of Gods out of the parts of one world or who supposes that the world it self which has both a Beginning and also consists of many parts is a God and who does not understand that 't is no way possible that the Divine Nature should consist of parts For should it be compounded it would want some other thing which might compound it nor again could that in any wise be divine which should consist of many parts For how should it be divine whenas it would consist of things unlike and different and of worse and better But the Nature of God is simple indivisible and uncompounded and is far beyond all this visible constitution of the world Wherefore that Preacher of Truth has cryed out with a loud voice plainly expressing Himself in this manner 'T is certain the Word of God who existed before all things is the only Saviour of all rational Creatures But God who is above all the Authour of the Generation of the Word in regard He alone is the Cause of all things is properly styled the
not yet perswaded me to believe that the Legion Melitina was named the Lightning Legion upon that account Some may object that there was indeed a Legion called the Lightning Legion before Antoninus's time but that he gave the Legion Melitina that name also because of the benefit he received by their means But if it were so it ought to be called the second Lightning Legion and yet Dio makes no mention of any such Legion although he reckons up exactly all the Legions enrolled by the former Emperours Moreover Dio says that the Lightning Legion had its station in Cappadocia which agrees very well with the Legion Melitina In the book called Notitia Imperii Romani the prefecture of the 12 Legion termed Fulminea at Melitina is reckoned under the disposition of the Duke of Armenia Whence t is collected that Melitina was not the name of the Legion but of the Town wherein the 12 Legion called Fulminea abode But 't was not usual to give the Legions their denomination from the places where they were in Garison but from the Countreys wherein they were inrolled Therefore what Eusebius says concerning the Legion Melitina seems to me scarce probable Besides Rufinus purposely omitted this name of the Legion as I suppose because he knew that Melitina was the name of a Town in Armenia the less wherein the 12 Legion called Fulminea kept guard in his time But that I may freely say what I think it seems not very probable to me that a whole Legion of Roman Souldiers should at that time be Christians which yet Eusebius seems to affirm who errs in this also because he has not produced the place of Apollinaris nor shown the book wherein he wrote these things But the words with which Eusebius closes this whole story doe sufficiently shew that he himself doubted of the truth of this matter for thus he says in this chap. Let every one determine concerning these things according to his own pleasure Vales. e Tertullians words are these At nos è contrario èdimus protectorem si litera Marci Aurelii gravissimi Imperatoris requirantur quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur Tertul. Apol. pag. 6. Edit Regal Paris 1634. f Quales ergo leges istae quas adversus nos soli exequntur impii injusti turpes truces vani dementes Quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus-Hadrianus quanquam curiositatum omnium explorator nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit Tertul. Apol. pag. 6 and 7. Edit as before We have added these words of Tertullian here that the learned Reader may see how different the translation Eusebius here quotes is from the original copies of Tertullian which we now have g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus which happened in the year 179 he says that See was vacant till the heat of the persecution was over Vales. D r Cave in his Chronological Table says Pothinus died in the year of Christ 177 to whom succeeded Irenaeus the year following * 2 Tim. 4. 21. a Our M. SS copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession as Christophorson S r Hen. Savill and the old Translatour of Irenaeus read it Vales. a The Mâ—â— Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Kings M. S. and Robert Stephens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of which number Irenaeus was one seem to be superfluous and written in the margin onely by some Scholiast But they are in the Maz. Med. Fuk. and Savil. M. SS Vales. b Irenaeus in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter does contradict what Eusebius related before at the 15 th chap. of the second book where he says Mark 's Gospel was publish't at Rome whilest Peter was alive and approved of by that Apostle But 't is no wonder that the antient fathers disagree amongst themselves in this matter seeing we have almost nothing of certainty about the writing of the sacred Gospels save that they are four and written by four several Authours But when or for what reason they were written and whether the Gospel of S. Matthew were first penned in Hebrew it s not very evident Vales. c All the ancient Ecclesiastick Writer as before was noted call that book the Wisedom of Solomon which we now call the Proverbi But that B. entitled now the Wisedom of Solomon is Apocryphal Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here in the original does properly signifie the sayings of wise men which are repeated by heart Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion Wherefore we will see if from hence we can make out the time when Theodotion lived Epiphanius in his book de ponderib says Theodotion flourished under Commodus and then put forth his translation The Chronicon of Alexandria follows Epiphanius's opinion and says he publisht that work in the sixth year of the Emperour Commodus I Judge Theodotion to be somewhat ancienter For seeing Irenaeus has mentioned him in his books against Heresies which books t is manifest he wrote when Eleutherus was Bishop of Rome for he says so in the 3 d B. of thaâ— work we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus others mention it to have been done under Ptolemaeus Philadelphus Which latter opinion in that 't is confirmed by the authority of the greater number of writers has at last prevailed Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus and also in that of his successour Philadelphus which to me seems very probable For seeing Aristobulus Josephus and Tertullian doe say in express words that Demetrius Phalereus put Ptolomy upon this business and it being manifest that the said Demetrius was in great favour with and authority under Ptolomy the son of Lagus and died soon after him we must necessarily say that this translation if it were done by the procurement of Demetrius was begun in the Reign of Ptolomy the son of Lagus And seeing that Philadelphus reigned about two years together with his father being made his Colleague in the Kingdom therefore perhaps 't is related that this translation was made under both the Princes Vales. The Learned Petavius is of the same opinion with Valesius in this matter as may be seen from his Annotations on Epiphanius's Book de ponderib pag. 379. Edit Paris 1622. g Cleâ—oens Alexandrinus says
Diociesian was Consul the fourth time and Maximian the third as the inscription of the first interrogatory sheweth Whence 't is plain that these Acts of Pilate were forged long before the persecution the contrary to which Eusebius affirms in this place But that I may freely speak my sense the inscription of these Acta praefidialia is in my judgment false and it should be corrected thus when Diocletian was Consul the ninth time and Maximian the eighth For 1 there is in those Acts mention of the Imperial command whereby 't was ordered that all men should sacrifice to the Gods Now this command was issued out on the nineteenth year of Diocletian's Empire 2 In the ninth chapter these words occur The President said you curse the Princes who have secured a lasting and continued Peace Andronicus said I have cursed the Plague and the bloud thirsty which destroy the world That expression concerning the securing a lasting and continued Peace cannot agree with the fourth Consulate of Diocletian for at that time the Barbarians attacked the Roman Empire on every side Besides I can't see how Diocletian and Maximian can be termed Blood thirsty till after the 19 th year of Diocletian when the Persecution began Lastly which is another argument Eusebius affirms that these Acts of Pilate were forged in the time of this persecution Vales. b Rufinus has rendred the Greek phrase here which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus act is profiteri to attest the truth of the said Acts by signing of them for an evidence may be given both by word of mouth and in writing also Vales. a This Silvanus is a different person from that Silvanus which Eusebius mentions in his book concerning the Martyrs of Palestine chap. the last For this was Bishop of Emesa the other was Bishop of Gaza The first was beheaded in the Mines at Palestine with 39 other Martyrs in the eighth year of the Persecution But this Silvanus was cast to the wild beasts at Emesa on the ninth year of the Persecution Concerning this man's Martyrdom Eusebius has said something before in his eighth book although not in its proper place see B. 8. Chap. 13. Vales. b Eusebius mentioned this man's Martyrdom before in the eighth book chap. 13. but not in its proper place For the eighth book does not go beyond the eighth year of the Persecution But Peter Bishop of Alexandria was Martyr'd in the ninth year of the Persecution which Eusebius expresly affirmeth in the end of the seventh book upon the seventh of the Calends of December as we read in the Excerpta Chronologica published by Scaliger Usuardus says the same and so does Ado and the old Roman Martyrology The Greeks celebrate his birth day on the 14 th of November The Acts of his Passion are extant in a M. S. in Greek which the Reverend Father Franciscus Combesisius has and will shortly publish with many other things Vales. c Eusebius has mentioned this man's Martyrdom at book 8. chap. 13. though not in its due place But here he remarks the time more distinctly wherein Peter and Lucianus suffered to wit under Maximin not in the Reign of Galerius Maximianus as Baronius would have us believe at the year of Christ 311. cap. 3. Also Baronius is mistaken in placing the Martyrdom of Peter Bishop of Alexandria on the year of Christ 310. for he suffered in the year of our Lord 311 on the ninth year current of the Persecution Baronius's errour arose from his beginning the Persecution a year too soon which mistake we have sufficiently confuted before at book 8. chap. 2. note c. Moreover in regard Lucianus's Martyrdom happened under Maximin the Martyrdom of Anthimus Bishop of Nicomedia should in my judgment be placed under Maximin also Indeed Anthimus suffered a little before Lucianus as Lucianus informs us in his Epistle to the Antiochians which I made mention of in Book 8. chap. 13. note a. we may also make the same conclusion from the Acts of Lucianus the Martyr where instead of Maximinus we read Maximianus which is a common errour in the Greeks Vales. d When Galerius was dead Maximinus took possession of Asia and Bithynia which Provinces together with Illyricum and Thracia were governed by Galerius For Galerius kept these Provinces for himself as Eutropius informs us the same is asserted by the old Authour of the Excerptions which I published at the end of my Amm. Marcelinus Maximinus therefore made his abode at Nicomedia which was the chief City of Bithynia where the Emperours had a pallace ever since Diocletions time Further the following words do evidently manifest that by the term Emperour Maximinus must be meant Wherefore I wonder at Baronius for asserting that Lucianus suffered under Galerius not under Maximin when as Eusebius contemporary with Lucianus affirms he was killed by Maximin Vales. a Any man may justly wonder why Eusebius should affirm here that this was never seen before Were the Decrees of the Cities or the Edicts of the Emperours never published before now This cannot be denyed nor is it denyed by our Eusebius But that which he asserts to have never been seen before is the ingraving of these Edicts upon plates of Brass For as we observed before Book 8. chap. 5. note b. the Imperial Edicts were written on paper Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all day long so Rufinus and Langus render it Christophorson and Musculus translate it quotidie daily Vales. b Christoph. and Musculus thought that this clause ought to be referred to Deos the Gods but we make it to be referred to the Tyrians themselves Maximin does attempt to blacken the faith of the Christians by these words he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faith of bare words as if the Christian faith had nothing in it but words and were void of all reality Vales. c The antients believed that on set days the Gods descended into those Cities for which they had a kindness hence it is that the inhabitants of Delos and Miletum solemnized the coming of Apollo and the Argivi the advent of Diana This coming of the Gods we find mentioned up and down in the Poets as in Virgil. Hence it is that upon old Coins and in the Calendar we find written Aâ—ventuâ— Impp. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He aludes to that Aspect of the Planets called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term is used concerning the Planets when they seem to move neither backward nor forward in their Epicycles but are stationary Vales. e In the Greek Text the term is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts not in sunder but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not raise vast hills out of its own bowells For two sorts of Earthquakes contrary to each other are here spoken of by Maximin to wit 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as Amm. Marcellinus describes them book 17. pag. 98. Edit Paris 1636 humum molestius suscitantes sursum propellunt
giving Life to the living and restoring Life to the dead the true Light enlightning every man that cometh into the world God and the Minister of Good things in regard he is begotten of the Goodness and Power of the Father who hath not divided with him that has imparted the Dignity nor with any other his Fathers Substance or Kingdom But by Generation is made Glorious and the Lord of Glory Who has received Glory from the Father but has not partaken of the Fathers Glory For the Glory of the Almighty is incommunicable as he himself has said I will not give my Glory to another Who has been glorified by the Father before ages Who has been glorified by the Father through ages and throughout the whole rational and created Substance Whom the whole celestial Milice doth guard For he is the Lord and King of Glory as being the Son of God and God the Framer of things immortal and mortal the Framer of Spirits and of all flesh For all things were made by him and without him nothing was made The King and Lord of all Life and breath of those Creatures that were made by him For all things were delivered unto him by the Father according to his holy expression and the Father hath given all things into his hand Obedient to the framing and creating of the things which are Obedient to every Administration Not receiving his being the Son or God from his obedience but in that he is the Son and is the only begotten he is made God Obedient in Works Obedient in Words The Mediatour in Sentences or Decrees The Mediatour in Laws Him we acknowledge to be the Sun of God and the only begotten God Him alone we acknowledge to be like to him that begat him upon account of an eminent similitude and a peculiar conception or signification Not as the Father is to the Father For there are not two Fathers Nor as the Son is to the Son there being not two Sons Nor as the Unbegotten to the Unbegotten For there is one only Unbegotten to wit the Omnipotent and one only begotten Son But he is like as the Son to the Father in regard he is the Image and Seal of every operation and power of the Almighty the Seal of all the Works Words and Councels of the Father Him we acknowledge to be one of those who covered the earth with a deluge of waters Who burnt the Sodomites with fire Who inflicted punishment on the Egyptians Who made Laws according to the Commandment of the Eternal God Who in the times of the Prophets converst with the Ancients Who called those that refused to obey Who has received all power of Judging For the Father judgeth no man but hath given all judgment to the Son Who in the last days was made flesh made of a woman Made man in order to the deliverance and Salvation of us men Who assumed man or humanity consisting of a Soul and Body Who by his tongue and mouth Preached peace to those that were near and such as were remote Who was made obedient unto the Cross and unto death And who saw not corruption but rose again the third day And after his Resurrection he compendiously expounded the mystery to his disciples He sits on the right hand of the Father and shall come to judge the quick and dead After this person We Believe in the Paraclete the Spirit of Truth The Teacher of Piety Made by the Only begotten to whom he was once subject Who is not to be reckoned after the Father nor together with the Father For there is one only Father who is God over all Nor is he to be equalled with the Son For he is the Only begotten and has no Brother begotten at the same time with him Nor yet is he to be compared with any other thing For he has transcended all other things that have been made by the Son in Generation Nature Glory and Knowledge In regard he is the first and best the greatest and most beautifull work of the Only begotten Who also himself being one and the first and the Only and the most eminent of all the Sons composures by reason of his substance and natural Dignity does perfect every operation and Doctrine according to the Sons arbitrement by whom he is sent and of whom he receives And he makes a relation to those that are instructed teaching the Truth sanctifying the Saints leading them who come to the Sacrament dividing to the Spirit all his free gifts who gives grace And he cooperates with the faithfull in order to their understanding and contemplation of the things commanded Who groans with them that pray is the Guide to what is profitable gives strength in order to Piety enlightens Souls with the light of knowledge purges the thoughts chases away devills cures the sick heals the diseased brings back the wanderers into the way comforts the afflicted erects those that stumble and fall refreshes those that labour encourages with shouts those that strive emboldens those that are fearfull is the Guardian and Overseer of all men takes all imaginable care and makes provision for the promotion or access of the well minded and for the preservation of the more faithfull Further We Believe in that Resurrection which shall be effected by our Saviour to wit of those very Bodies which have been dissolved together with their proper members and particles when nothing shall be wanting or changed of those things which composed every mans body in this present life Moreover We Believe the Judgment which shall be after this of those things which have been ill-thought or acted and likewise of all the works words actions practises conceptions of the mind and thoughts which have hapned in this present life so that nothing at all whether of the greatest matters or of the least shall be concealed nothing of those things which have been legally done or unjustly perpetrated shall be neglected or overlookt but a proportionate and just sentence shall be given or measured out And those that have continued impious and sinners to the end of their lives shall be sent away to an endless punishment But such as have led Holy and righteous lives shall be taken up to an eternall life These are our Sentiments which we have learned from the Saints and thus we think and believe We have omitted nothing of what we have learned on account of shame or out of fear Nor have we by reason of turpitude or contentiousness made any additions thereto or perverted any thing therein Neither are we conscious to our selves of any such falsity or detestable impiety as is framed against us by those Sycophants or slanderers Whose damnation is just That this is the confession of Faith which was delivered by Eunomius to Theodosius in the month June on the second Consulate of Merobaudes which he bore which Saturninus is evident from these words which occur at the beginning of this confession to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Shined upon * God a Eusebius praises the Emperour Constantine's Eloquence For that is the meaning of these words But Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of our discourse It must also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Turnebus has mended it at the side of his Copy and the same is the reading in the Fuketian and Savil. Manuscripts Besides from these words the 24 th Chapter is begun both in the Fuketian Manuscript and in the Old Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading the Geneva-men have taken notice of as occuring in some Copies But this way of writing is not to be born with For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number follows Besides Eusebius produces but one Constitution of Constantine's here to wit that which had been sent by Constantine to the Provincials He does indeed attest that two Laws had been issued forth together in favour of the Christians the one to the Catholick Church the other to the Provincials But he annexes the Copy but of one of them namely of that which had been sent to the Provincials of Palestine The other sent to the Churches is omitted by Eusebius either because it had been drawn according to the same Copy with that to the Provincials or for some other reason Vales. * Or Right band †Or Record the evidence of the confirmation of our discourse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Palestinian Provincials Further from these words I began the 24 th Chapter following the authority of the Kings and Fuketian Manuscripts Vales. * Distinction or diversity b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Medicaean Manuscript make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And such as c. And a little after from the same Manuscript it must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship of Christianity and the same is the reading in the Kings Sheets and Fuketian Manuscript Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Medicaean Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous of contemning it which reading seems to me much truer Vales. * Or Goods d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Medicaean Manuscript is far truer For thus it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. even the Events c. And after the word Worship it has a point which is the mark of an interrogation Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Medicaean Manuscript is far more elegant thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed the things c. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting in the Medicaean Manuscript nor is it very necessary Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heretofore transacted the same Manuscript has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at any time transacted Also instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Issue of their attempt 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their attempts to an issue in which manner I found it written in the Kings Sheets and Fuketian Manuscript Vales. b This place is imperfect and ought thus to be restored from the Medicaean Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have exprest in our Rendition Vales. * Or Publications of Goods c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the King's Manuscript also 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a At these words I began the 26 th Chapter from the Fuk. Manuscript and the King's Sheets Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Medicaean Manuscript is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But such as have either dishonourably c. 'T is much like what he had said above at chap. 25 where see note b. Vales. * Or Follow c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is truer if I mistake not A little after the same Copy has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have ended in a most reproachfull Overthrow Vales. * Or Heavy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impendent Miseries And a little before in the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From such impieties as these bloudy Wars arise Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Medicaean Copy adds a word in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perished by an unhappy death A little after in the same Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For each of them hath found or met with c. which doubtless is truer Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great salutary Cure without the Conjunction Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the simple term occurs instead of the compounded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has less of roughness A little after the reading in the same Copy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Medicaean Manuscript is truer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nor will it in any wise c. which emendation Sozomen confirms book 1. chap 8. where he has epitomized this Law of Constantine Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God Himself hath required c. In the Medicaean Copy the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting which to me seems altogether superfluous Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a certain divine power The two last words are wanting in the Medicaean Copy and the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which went before in this manner by a divine necessity the Sun is ordered to set and having expelled c. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words the Fuketian Turnebian and Savil. Copies adde these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath wholly taken away And so Christophorson read as 't is apparent from his Version which at this place is very intricate But I am of opinion that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who having begun from that Brittish Ocean c. are spoken concerning Constantine himself and not concerning God as Musculus and Christophorson thought Wherefore there is no need of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occur not either in the Medicaean or King's Copy or in the Old Sheets especially in regard it follows in the next chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am come as far as the Eastern parts Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Medicaean Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right if you make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I could never have been ungratefull
as the First Law in the Theodosian Code de Paganis informs us Therefore he had prohibited that the Aruspices should be called out to any private house on account of Sacrificing For these persons inspected the Entrails of Victims But Constantine forbad not the going to the publick Temples to Sacrifice and there to make use of the assistance of the Aruspices as the first Law in the Theodosian Code de Maleficis attests See Libanius in his Oration pro Templis pag. 10 and what Gotofred has noted there Vales. * Desire or purpose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Copy 't is mended thus at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been less worthily adorned There is also another Emendation set at the margin of the Geneva Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been adorned with less of stateliness Any one might guess likewise that this place should be read and construed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or through fear have been made agreeable to the imminent iniquity of the Times But that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truer and is confirmed by the Fuketian Copy Vales. In Socrates book 1. chap. 9. Eccles. History where this Letter occurs the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have been adorned with less of stateliness b I suppose Licinius to be meant whom Constantine does thus term because of his craftiness and age Indeed these following words forc't out of the administration of publick affairs do sufficiently evince this to be spoken of Licinius Whence also it may be conjectured that this Letter was written a little after Licinius's deposition Vales. See Socrates book 1. chap. 9. note o. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning of this Letter instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief he made use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect By the word Fear those Christians are meant who through fear of the Persecution had neglected the Churches or renounced the Faith but the word unbelief belongs to the Pagans or Insidells who had disturbed the sacred Houses and severall waies molested the Christians Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged which occurs not in the Fuketian Copy Vales. See Socrat. book 1. chap. 9. note p. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him that is truly God e See book 1. chap. 54. uote b. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praefecti Praetorio so termed because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is over the Presidents and Governours of Provinces Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Office of the Praetorian Praefecture concerning which the Notitia of the Roman Empire is to be consulted Further the Office of the Praefectus Praetorio was supream to all other Offices of all the Magistrates For as the Praefectus Praetorio in dignity excelled the rest of the Judges as well Civill as Military so also his Officialls were more honourable than all other Apparitors Hence in the Chalcedon Councill Action 3 the Office of the Praefecti Praetorio is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Office These things were not understood by the Translatours whose mistake I had rather pass over in silence than invidiously refute it In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is also in S r Henry Savils Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it Hisce enim per literas à me significatum est For they are acquainted herewith by Letters from me He has added the words à me from me of his own head which I like not For not the Emperour himself but the Praefecti Praetorio most commonly wrote these sort of Letters Vales. g From these words a new chapter is begun in the King's Copy Further hence it appears that Constantine wrote Letters after the same Copy to the rest of the Bishops of the East Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours have rendred this place extreamly ill in regard they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an adjective nor could they perceive that a Comma was to be placed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but Piety or an observancy of the Deity In this sense 't is used in chap. 45. of this book and in several other places in Eusebius Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Oration against as I found it mended in the margin of Moraeus's Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here a speech Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oration against Idolatry and Errour Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill who as I think had not seen Portesius's Version For Portesius has rendred these words right although he has not hit the sense Vales. †Or Eastern Provincials ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation Valesius renders it Intelligence †Or Carried to that scope a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue seems here to be taken for perfection as well that which is in the sight as that in the intellect For each power and perfection tends to the same end to wit the knowledge of truth The sense proceeds to the truth of things sensible and the understanding to the verity of Intelligibles from the truth it self of things sensible and hence by degrees it ascends to the knowledge of the supream God Also at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be termed the force and virtue of Truth Yet the following words doe assure us that this place must be taken concerning Moral Virtue Vales. Valesius renders those Greek words set at the beginning of this note thus verae virtutis eodem urgente atque inclinante naturâ the nature of true Virtue verging and inclining to the same end * Or Contrary purposes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish or absurd I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unusefull as 't is in the Fuketian Manuscript and in Moraeus's and Gruter's Copy A little after I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore a a Crown is proposed to Virtue But these words are very obscure and intricate which is partly to be attributed to Constantine himself in regard being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person that began to learn late he was more obscure in expressing himself and partly to Eusebius or whoever else it was who of obscure Latine words made the Greek more obscure In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. excellently well Vales. †Or Disclose a life of perverse madness ‖ Or Make a confession * Or Hopes within my self * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men disinherited †Or Profusely a He terms the Persecutions of the Christians Civill Wars For there is nothing liker a Civill War
than when the Christians were put to flight and murdered in all Cities not by an incursion of Enemies and Barbarians but of their own Fellow-Citizens Vales. †Or The Oracles of the Tripods were made false a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have followed in our Version Portesius also and Morinus understood these words concerning the Pythia or Priestess of Apollo But in the excellent Fuketian Manuscript this whole place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this reason he Apollo suffered his mournfull long hair to hang down neglected c whereto agrees S r Henry Savils Copy Presently in the same Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what manner of end these things terminated Vales. †Or Call upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Greek Title of this chapter 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youth For Constantine was not then a child when as an Hostage he resided at Diocletian's Court. For he was delivered by his Father Constantius to Diocletian on the year of Christ 291 after Constantius had been made Caesar by Diocletian At which time Constantine was about 15 years old For he dyed on the year of Christ 337 in the 62 year of his age Vales. * Or Deceived in mind by errour b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. and Savil. Manascripts the reading is truer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is the same in the King's Copy Vales. * Or Invented c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alludes to the point of an instrument to write with Constantine expresses himself with much of Eloquence in saying that those Laws concerning the Persecution of the Christians were written with the bloudy points of Swords So some of the Ancients tell us that Drâ—co's Laws were written with bloud not with ink Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to produce I had rather say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stretch which is an usual expression with Eusebius Vales. * Or That gravity of piety a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So above at book 1. chap. 27 Eusebius speaking of Severus Caesar says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became a cheap and easie sacrifice of death where see what we have noted concerning that expression For the Translatours perceived nothing here Vales. In the Greek Text of Valesius's Edition the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out but it occurs in Robert Stephens b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after in the same Copy and in the Kings Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. The reading in Robert Stephens is the same also * Kept or Preserved †Or The rites of their Sanctimony * Or Mixt together * Or Greatest †Or Reach forth ‖ Or Power a He means The Catholick Church which in the next chapter he terms the House of Truth In the sacred Scriptures 't is called The Pillar and Ground of Truth A little after from the Fuketian and Savil. Manuscripts and from the King's Sheets write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which those detestable c. Vales. * Or By a wickedness of demolishment a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that is the true reading which I found in the Kings Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which indeed is far more elegant and we have rendred it accordingly Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is Let every one follow what religion he has a mind to By which words Constantine leaves His Subjects an entire Liberty of worshipping the Deity according as every one shall have a mind For the Most Religious Prince earnestly desired indeed that all Mortalls should come to the Faith of Christ but he never compelled any one to that He wish't that the Heathens were freed from their Pristine Errour notwithstanding he prohibited not the Ceremonies and sacrifices of the Temples as he himself attests hereafter at chap. 60. Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it quam nascentibus nobis donasti which thou gavest us when born I understand neither the Emperour's nor Valesius's meaning a Concerning the Originall and Antiquity of the Christian Religion Eusebius writes the same in the beginning of his Ecclesiastick History and in his books de Evangelicâ Demonstratione Vales. * Or Concerning Thy Self * Charge or Administration †Or Way ‖ Or Circuit * Or Station a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to a set time as Christophorson seems to have read And so the reading is in the Fuketian and Savilian Manuscripts Vales. †Or Slides by ‖ Or Usefull advantages b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so manifold a divinity to wit of the Sun Moon Stars and Elements concerning which he hath spoken above For all these unless they were governed by the Beck and Power of one God would likewise be Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore imports a power subject to no dominion which we commonly term an Independency which is proper to God only Vales. c He means the Gods of the Heathens as I have said above to wit the Sun Moon and the rest of the Elements of the world which Antiquity worshipped for Gods Presently from the Fuketian Copy write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading also is in the Kings Sheets Vales. * Or Studies †Or The Discipline is confirmed c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and S r Henry Savils Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who are sincerely studious of Virtue Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is whosoever suffers not himself to be cured or freed from the disease of Idolatry let him impute it to himself in regard the Medicine is ready Christophorson has rendred this place ill thus alteri qui sanari vult non vitio vertat let him not blame another who has a mind to be cured I say nothing concerning Portesius who wanders from the true sense almost every where But Musculus has rendred these words not unhappily Vales. †Or Presides over the Cure ‖ Or The common Inheritance of that good given us Valesius renders it The fellowship a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy 't is over written in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received Both readings may be born with Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of the Truth That is The true Faith For 't is the same as if he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth of the Faith He expresses himself so again hereafter Vales. c These words are taken out of S t Paul's Epist. to the Colos. chap. 1. v. 13. Further as he here terms Gentilism the power of darkness
of them ought to be allured to our side by various ways and arts Then he makes use of an instance of Physitians who that they may restore health to the sick devise all things which they believe may be of advantage to them These words 't is certain the Translatours understood nor in whose Versions the Reader will find all things contrary To this place is to be referred a passage of Eusebius in chap. 58. of this book where he says that the Emperour Constantine gave a great quantity of Gold to the Churches for the maintenance of the poor in regard he was desirous that all men should be invited even this way also to embrace the doctrine of the saving faith according to the example of the Apostle who in his Epistle to the Philippians says these words whether in pretence or in truth Christ is Preached Further in the Fuketian and Savilian Copies and in Turnebus's Book this whole place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which questionless is the true reading This only I would have mended that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterwards instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the reading be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to partake of the doctrine of the salutary Faith in which sense 't is taken by S t Paul where he says that God would have all men to be saved and come to the knowledge of the Truth This verb is in this sense proper to the Christian Religion In which signification nevertheless the Philosophers of the latter age used it as I remember I have read in the Commentaries of Proclus on Timaeus Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is rather to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was made use of a little before and we have rendred it accordingly But the Fuketian Copy has opened to us the true reading wherein 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I suppose you are not ignorant that c. And so Turnebus had mended it at the margin of his Book from a Manuscript Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new and unusual word instead whereof it ought as I think to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed The meaning of this passage is the same with that we have set in our Version For Constantine says that the Pagans are wont to be converted to our Religion on various accounts and occasions That some are drawn by the hope of food namely because of the Aims of the Christians Others by the hope of Patronage to wit on account of the authority of the Bishops who could do much with the Emperour and Grandees at Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Patronage Protection or Favour as I have noted at Amm. Marcellinus which term John Chrysostome makes frequent use of In the excellent Fuketian Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting and this whole place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For some rejoyce as 't were on account of food others are wont to run under those who are possessed of or have procured Patronage Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy and S r Henry Savil's have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of true discourses And in the same manner 't is mended in the margin of Turnebus's Book But the common reading exprest in our Version pleases me best by reason of those words which immediately follow to the end a tautology might be avoided A little after the Fuketian Copy and the Kings Sheets have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Body not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the common Editions In the same Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which reason they ought to fit and conform themselves to all men not as 't is commonly Printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or A friend of truth is rare * Or Brave exploit viz. the union of the Church * Or In relation to Peace †Or Cherished †Or His own writing * Or Piously †Or Partly ‖ Or Multitudes a Indeed Eusebius did afterwards perform what he here promises and in a peculiar volume comprized all the Letters and Sanctions of the Emperour Constantine which bore a reference to the Catholick Faith This I am informed of from the Medicaean Copy wherein at the close of his Eccles. Hist. Constantine's Letter to the Palestinians is written out which Eusebius hath recorded in the foregoing book and after the foresaid Letter these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let these things therefore be here placed by me But come on now let us from another head or beginning gather together the Laws and all the Letters of our Pious and most mild Emperour written in defence of the true Religion Vales. ‖ Or Body a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word ought I think to be expunged as being superfluous unless it should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account of its memorableness It may also be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a I supposed the word their was to be referred to the women which came early to the Sepulchre of our Lord. But Christophorson referred it to those stony and incredulous persons concerning whom Eusebius hath spoken a little before which I approve not of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from what place soever they could get it Vales. * Or Cover c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill in this manner tum detestabiles ibi victiâ—â—as super impuras aras immolarâ— also to offer detestable victims there upon impure Altars But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does sufficiently shew that Eâ—sebius speaks not here concerning Victims or Beasts killed in Sacrifice but concerning Libations to wit Wine Milk and the like which the Heathens offered to their Gods Besides 't is wholly absurd that Victims should be killed upon the Altars For Sacrifices were killed by not upon the Altars This is a known Verse of Ovid Rode caper vitem Tamen hinc cùm stabis ad aras c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is imperfect of which sort very many occur in these Books of Eusebius It may as I think not unfitly be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the like manner as 't is impossible c. Indeed Eusebius's following words do most plainly confirm this our emendation But Christophorson has confounded all things here as 't is apparent from his Version Vales. †Or Own * Military Commanders †Or Matters * Or Daemons * Or Of
Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a point set at the top Then the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nor is it otherwise in Turnebus's Copy S r Henry Savil had mended it thus at the margin of his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which reading whether it proceeded from conjecture or was taken out of some Manuscript Copy I can't approve of Indeed I had rather reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the meaning may be the same with that which I have set above Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson did not rightly understand this place For Constantine means that earnestness or vehemency of their minds wherewith the Antiochians had purposed to procure Eusebius to be their Bishop As a little afterwards by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Judgment wherewith they had elected the same person I read therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because 't is our desire that your judgment c as the reading is in the Fuketian and Turneb Copies Vales. †Or A more beautifull direction ‖ Or Discourse d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Old Sheets of the King's Library the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pleases me mightily But the Fuk. Savil and Turneb Copies give us another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov earnestly hastning to In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It might also be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov who am raised Vales. * Or The better †Or Image ‖ Or Sins f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A most elegant sentence which Christophorson understood not Indeed to me says Constantine he seems to have conquered Victory her self who is earnestly studious of Peace Therefore after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or endeavour in our Version a point must be placed as 't is in the Kings and Fuketian Copy and in the Old Sheets Vales. * Or More earnestly strives for Peace * Or Weakened g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is every one should be contented with their own Limits For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Boundary or Limit of grounds whence those Writers are termed Gâ—omatici who have written concerning the Boundaries of fields After the same way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is promiscuously taken amongst Graecians as well for a Sentence as a Limit For as a Limit does bound Fields so does a Sentence terminate strifes and controversies Further in my judgment it should be writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although in the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor enjoy all their domestick c. Vales. †Or Proposed ‖ Eusebius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it neither roughness nor violence †Or Are to be accounted of equal price so Valesius h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to another injury It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the injury of others 'T is not becoming says Constantine that a deliberation of this nature about the choosing a Bishop into Eustathius's place should bring an injury upon others Nor ought ye to spoil other Churches A little after I am of the same opinion with Scaliger and Christophorson who have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I found it written in the Fuk. and Savil. Copies and in the Old Sheets Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is whether they be inhabitants of a lesser City such as is Caesarea or of a greater City of which sort is Antioch All says he as well the Citizens of smaller as of greater Cities are equal with God Wherefore lesser Towns are not to be deprived of their Bishops Constantine had said the same a little before namely that Ecclesiastick Honours are all equal and are to be accounted of equal value Vales. * Decrees †Or Law k These words may be referred to the preceding period And so after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full point is to be set and the place rendred thus So that some persons as to what relates to the Common Faith are in no wise inferiour to others if we should plainly speak the truth Wherefore this is not to detain a man but to take him away by force c. And thus this place is pointed in the Old Sheets Vales. * Or Multitudes †Or Nature ‖ Or Ingenuity l From these words it may be gathered that our Eusebius had come to Antioch together with the rest of the Bishops who in a Synod had condemned Eustathius Bishop of Antioch and that the Antiochians after Eustathius's deposition had a mind to keep him with them This is what Constantine has said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is not a detention but rather the taking away of a man by violence Theodorei tells us the same book 1. chap. 22. Vales. * Or Probity m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider is to be understood in common But if any one has a mind to defend the common reading I shall not much resist him Vales. †Or Unjust n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the comparing of several persons together It would doubtless be better to read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the collision of many men sparks and flames are usually raised The Fuketian Copy hath at length confirmed our conjecture to us wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Knocking or beating together o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders this place thus Ex quâ— portu sordibus seditionis praeteritae ejectis pacato mentis statu concordiam in earum locum inducite Out of which port having ejected the filth of your past Sedition in place thereof do you bring in Concord with a calm temper of mind But in this Version there are many things which I can't approve of For first I am not pleased with his making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the filth of Sedition In my judgment Constantine seems to hint at that cause on account whereof Eustathius had been deposed to wit the debauching of a certain woman concerning which whoredome consult Theodoret book 1. chap. 21. The same thing is likewise intimated by Constantine a little after this where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For whatever could any way defile the vessel is drawn out by the Pump as ' t were At which place nevertheless Christophorson does again render it the filth of Sedition But how filth can be a term properly used in reference to Sedition I can't indeed perceive But no body can doubt but it may be
sacrificed instead of the Emperour Hadrian that He might defer His Fare as 't is related by Aurelius Victor and others This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life for Life as Aristides expresses Himself in his Fifth Sacred Oration Farther 't was necessary that He who was in this manner sacrificed should voluntarily offer Himself to be slain Which may be gathered both from Aristides and from Aurelius Victor in which Authour the words are these Cùm voluntarium ad vicem magi poposcissent Moreover that custom of the Romans who bequeath'd themselves to death for the safety of the Emperour doth clearly shew this very thing Vales. Whom the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines termed Vicarii so Stephens in his Latine Thesaurus in the word Vicarius Vicarii says he etiam interdum sunt c. Vicarii also are sometimeâ— those who bequeath themselves to destruction and death that they may bring those mischiefs on their own beads which were about to befall others Hence 't is that Valesius does here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicarium s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being before bound c. For he alludes to the Crime of Treason which the Greeks are wont to term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from Dion Cassius in several places Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure we have already taken notice of a mistake like this above 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after in the same Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salutary miracle It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice which I wonder Christophorson perceived not So Eusebius has said a little above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after that one Victim and eximious sacrifice c. Vales. * Or Bodily Instrument †John 1. 29. ‖ See Esa. ch 53 v. 7 4 5 6. according to the Septuagint Version CHAP. XVI a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wholeplace is in my judgment thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if indeed the truth c. Vales. * Or A candid â—ar for our discourse b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was minc't or cut In the Fuketian Copy the reading of this whole place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appeared superiour to all Diabolical Energy or Force the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud being expunged as superfluous Unless you would word it as the Fuketian Manuscript does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud and force Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless 't is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version Thus Eusebius has exprest himself a little above in the close of the foregoing chapter where speaking concerning the Body of Christ rais'd from the dead his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Trophy of that Victory c. Which place casts no small light on this we have before us For Eusebius says the same thing in both places For he compares the Body of Christ raised from death to life and taken up into Heaven to a Trophy which is erected over Enemies Vales. †Or Republicks so Valesius e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But one God was Preach't amongst all men which is confirmed by the following words Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreconcileable and implacable hatred And so the Translatour seems to have read So Eusebius expresses himself a little after this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at the same time that Hatred and Sâ—riâ—e which c. I write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place must in my judgment be written in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version One way of Religion and Salvation says he namely the Doctrine of Christ was delivered to men Vales. * Or Embraced all things †Or Pious Doctrine ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it ex unâ Transenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie Meta the Goal of a Race * That is by the Doctrine of Christ which asserted God's Monarchy †Or Goods ‖ Fitted or made up into peace c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten by one or the same father The mistake arose from the contracted way of writing Vales. * Psal. 72. ◠†Psal. 72. 7. ‖ Esai 2. 4. * Or Spake a word to His Confidents †Matth. 28. 19. ‖ Or Which is by sight * Or Reason †Or Nature of men ‖ Or The Life of that Philosophy delivered c. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't have a place here I write therefore from the Fuketian Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what other person save only c. Presently the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as 't is in the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which account thorowout the whole world For so Eusebius is wont to express himself as in the end of Chap. 13. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourse concerning God k Valesius in his note at this place tells us that the Geneva-Printers designedly left out this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Divine Ministrations of intellectual and Rational sacrifices because says he it contained an illustrious Testimony concerning the unbloudy sacrifice of the Mass. But 't is our Senstiment that Valesius had as little ground for this assertion from there words as the Geneva-men had reason for that their omission Our Church in one of its prayers after the celebration of the Eucharist makes mention of a sacrifice of praise and thanksgiving And I verily believe Eusebius means no other sacrifice than that here witness the two Epithets He gives these sacrifices namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual and rational l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices performed by bloud and gore smoke and fire as likewise those cruel c. Than which emendation there is nothing more certain Vales. m Eusebius took this passage out of Porphyrius's second Book de Abstinentia where he writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is But Pallas who wrote best of all concerning the mysterious Rites of Mithra says that humane Victims were almost every where abolished in the Reign of the Emperour Hadrian Which Lactantius does likewise confirm in the
of his Age and the seventh of his Reign For first he reigned four years under Caius Caesar having governed the Tetrarchie of Phillip three years in the fourth he had Herods Tetrarchie annext the three last years of his Reign he passed under Claudius Caesar. Thus far Josephus wherein as also in other passages I much admire him in that he agrees so exactly with Holy Scripture But if any one should think that there is some disagreement about the name of the King both the time and the action doe evidently shew that he was the same person so that either his name was changed by some mistake of the Transcriber or else this King had as many others have two names CHAP. XI Of the Impostour Theudas and his Associates BUt because Luke does moreover in the Acts bring in one Gamaliel speaking in the consultation the Jews had about the Apostles of one Theudas that arose up in those days boasting himself to be some body who was slain and all as many as obeyed him were scattered we also will adjoyn the relation of Josephus concerning this very person Who in the Book before cited expresly declares thus much word for word When Fadus was Procurator of Judea a certain Impostour by name Theudas perswaded a multitude of people to take their goods with them and follow him to the River of Jordan For he said that he was a Prophet and that he would by his command part the waters of the river and afford them an easie passage ovér By such speeches he deceived many But Fadus suffered them not to take the benefit of their madness but sent out a body of horse against them which falling on them at unawares partly killed them and partly took them prisoners And having taken Theudas alive they beheaded him and carried his head to Jerusalem After this the same writer makes mention of the Dearth which happened in the reign of Claudius after this manner CHAP. XII Of Helena Queen of the Osdroënians AT that time there happened to be a great Dearth throughout all Judea When Queen Helena buying Bread-corn in Egypt at a very deer price distributed it to them that were in want All which we find agreeable to what is related in the Acts of the Apostles Where we have this moreover that the disciples which dwelt at Antioch every man according to his ability determined to send relief unto the brethren which dwelt in Judea which also they did and sent it to the Elders by the hands of Barnabas and Paul But of this Helena which Josephus has mentioned there is an illustrious Sepulchral-monument yet to be seen standing in the Suburbs of Jerusalem which is now called Aelia And she is said to have been Queen of the Adiabeni CHAP. XIII Of Simon Magus BUt the faith of our Lord and Saviour Jesus Christ being now every where diffused among all men that enemy of mans salvation plotting to possess himself of the Royal City brings thither the forementioned Simon And joyning his inchantments to that mans craftiness he made many that dwelt at Rome his own by inducing them into errour This Justin evidences a man very famous amongst the professours of our Religion soon after the Apostles time whose worth we will give account of in due place Let us read what he has writ in his second Apologie to Antoninus for our doctrine where he says thus And after the Ascension of our Lord into heaven the Devils sent forth certain men who stiled themselves Gods whom you were so far from persecuting that you worshipped them Amongst them there was one Simon a Samaritane of the village named Gitton who in the reign of Claudius Caesar having performed many magical wonders by the assistance and art of Devils within your City Rome the Metropolis of the Empire was accounted a God by you to whom you dedicated an Image as to a God in an Island of the river Tiber between the two Bridges with this Latine inscription SIMONI DEO SANCTO that is to Simon the Holy God Him almost all the Samaritans and some of other Nations confess to be the great God and worship him as also one Helena at that time a constant companion of his who heretofore was a prostitute in the stews of Tyre a City of Phoenicia and her they term the prime notion or first conception from him Thus far he with whom agrees Irenaeus in his first Book against Heresies wherein he sets forth the Life of this man his impious and most impure doctrine which it would be superfluous here to relate since any one that has a desire may fully understand from the foresaid Books of Irenaeus wherein these things are accuratly delivered the original the life the grounds and reasons of the false opinions and the endeavours and purposes not onely of this Simon but also of all other Arch-hereticks We have heard that this Simon was indeed the chief Captain and first Authour of all Heresie From which time even to our age those who are followers of his Heresie although they pretend to have imbraced throughout their whole Lives the Christian Religion renowned amongst all men for its modesty and sanctity yet nevertheless they relapse to the superstitious worship of Devils which they seem'd to have abandoned prostrating themselves before the Images and Pictures of Simon and his forementioned Helena whom they worship with sweet persumes sacrifices and oblations And those things which are transacted in secret amongst them which say they do forthwith strike terrour into the minds of those that at first hear them and which to use the terms of their own written oracle doe make them tremble and shake by reason of astonishment are in truth full of terrour amazement of mind and outragious madness So that it is impossible not onely to commit them to writing but even for men of modesty to utter them through their lips by reason of their excessive obscenity and uncleanness not to be named For there is not nor can there be invented any thing so impure which their most lewd Sect does not far surpass deluding silly women laden with all manner of iniquity CHAP. XIV Of Peter the Apostle's Preaching at Rome THe devil that hater of all goodness and most trecherous enemy of mans salvation at this time produced this Simon the authour and contriver of so much mischief that he might be the great Antagonist of the divine Apostles of our Saviour But the Divine and Celestial grace which is always assistant to its Ministers by their appearance and presence soon quenched the flame enkindled by the devil humbling and depressing by them all haughtiness and swelling pride that exalted it self against the knowledge of God Wherefore neither the devices of Simon nor of any other which then were hatch't became any ways prevalent during the age of the Apostles For the splendour of the Truth vanquished and prevailed against all machinations and the power of the divine
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