Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out
to send this Edict to the Common-Council of Asia CHAP. XIII The Rescript of Antoninus to the Common Council of Asia concerning our Religion THe Emperour Caesar Mareus Aurelius Antoninus Augustus Armenicus Pontifex Maximus Tribune of the People XV Consul III. to the Common Councill of Asia sendeth greeting We know indeed that the Gods doe take care this sort of men should not continue undiscovered For it is much more sutable for them to punish such as resuse to pay them Adoration than for you You confirm those whom you molest and disquiet in their opinion which they have embraced whilest you accuse them of impiety And it would please them much more to seem to be accused and put to death for their own God than to live upon which account they are become conquerours and doe willingly lose their lives rather than they will be induced to doe what you command them But concerning the Earthquakes which either have been or yet doe happen it will not be inconvenient to advertise you because you despond and are out of heart when such accidents come to pass to compare your manner of life and behaviour with theirs They at such times put a greater confidence in God but you during the whole time upon which account you seem to us to err through ignorance neglect the Gods and are careless both of all other religious performances and also of the worship of the immortal God And the Christians who adore him you are enraged at and persecute even to death Concerning these men many Governours of Provinces heretofore wrote to our most divine father To whom he returned answer that such men should not be molested unless it appeared they attempted any thing prejudicial to the State of the Roman Empire And many also have given us intimation concerning these men whom we answered pursuant to our Fathers decree If therefore any one shall still persevere to give disturbance to any one of these sort of men because he is a Christian the party accused shall be acquitted although it evidently appears he is a Christian but the accuser shall be obnoxious to punishment This Edict was publisht at Ephesus in the publick assembly of Asia That these things were thus done Melito Bishop of the Church at Sardis who flourisht in the same times does evidently attest by what he has said in his most usefull Apologie which he made to the Emperour Verus for our Religion CHAP. XIV Some memoires of Polycarp the disciple of the Apostles AT this time Anicetus presiding over the Roman Church Irenaeus relates that Polycarp who till now survived came to Rome and discourst Anicetus about a question that arose concerning Easter-day And the same Authour delivers another relation concerning Polycarp in his third book against Heresies which I judged requisite to adjoyn to what has been mentioned concerning him it is thus And Polycarp who was not onely instructed by the Apostles and conversant with many that saw Christ but also was by the Apostles ordained Bishop of the Church of Smyrna in Asia whom we also saw in our younger days for he lived to a great age and being very antient ended his life by a glorious and most renowned Martyrdom This Polycarp I say continually taught what he had learned of the Apostles such points as the Church now teacheth and such onely as are true all the Churches throughout Asia doe attest this and also all those who to this day have been successours to Polycarp who doubtless is a witness much more worthy to be credited and gives a firmer assurance to the truth than either Valentinus or Marcion or any other Authours of corrupt opinions This Polycarp coming to Rome in the times of Anicetus converted many of the foresaid Hereticks to the Church of God declaring that he had received the one and onely truth from the Apostles which was taught by the Church And there are some yet surviving who heard him relate that John the disciple of the Lord going into the Bath at Ephesus to wash himself and seeing Cerinthus in it leapt out having not bathed himself but said let us make hast away least the Bath fall Cerinthus that enemy of the Truth being within it This same Polycarp also when Marcion on a time came into his presence and said to him Take acquaintance of us returned him answer I take notice of thee to be the first begotten of the devill So exceedingly cautious were the Apostles and their disciples not so much as by speech to have any converse with such as were corrupters of the Truth as Paul also said A man that is an heretick after the first and second admonition reject knowing that he that is such is subverted and sinneth being condemned of himself There is extant also of this Polycarp's a most incomparable Epistle written to the Philippians from which those who are desirous to be carefull about their own salvation may learn the character of his Faith and the publication of the Truth Thus far Irenaeus But Polycarp in his said Epistle to the Philippians which is still extant quotes some authorities out of the first Epistle of Peter Moreover Antoninus surnamed Pius having compleated the two and twentieth year of his Reign died and was succeeded by M Aurelius Verus who also was named Antoninus and was his son and his brother Lucius CHAP. XV. How in the Reign of Verus Polycarp together with others suffered Martyrdom in the City of Smyrna AT this time when most sore persecutions were stirred up in Asia Polycarp ended his life by Martyrdom The account of whose death as it is yet extant in writing we judged most requisite to be inserted into this our History It is an Epistle written from the Church over which he presided to the Churches throughout Pontus which sets forth the sufferings of Polycarp in these words The Church of God which is at Smyrna to the Church at Philomelium and to all the congregations of holy Catholick Church every where the mercy peace and love of God the Father and of our Lord Jesus Christ be multiplied we have written unto you brethren both concerning others who suffered Martyrdom and also about the blessed Polycarp who by his own Martyrdom sealed up as it were and put an end to the persecution After these words before their relation concerning Polycarp they give an account of the other Martyrs describing their constancy of mind during their torments For those they say who stood round were astonished when they saw them first lacerated with scourges even as deep as their in-most Veins and Arteries insomuch that the hidden parts of their bodies and their bowels were visible then laid upon the shells of a sort of Sea-fish and on some very sharp heads of darts and Javelins strewed on the ground and undergoing all sorts of punishments and torments and in fine thrown to the wild beasts to be devoured But most especially they relate that
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
of his own writings And concerning the translation of the divinely inspired Scriptures hear what he writes word for word God therefore was made man and the Lord himself saved us having given the sign of the Virgin But not as some say who are so audacious as to traduce the Scripture thus Behold a young woman shall conceive and bring forth a Son as Theodotion the Ephesian has translated it and Aquila of Pontus both Jewish proselytes Whom the Ebionites having followed say that Christ was begotten by Joseph Hereunto after a few words he adds saying For before the Romans had firmly compleated their Empire the Macedonians as yet possessing the Government of Asia Ptolemaeus the son of Lagus endeavouring with much care and industry to adorn the Library he had prepared at Alexandria with the writings of all men which were accurately compiled requested those of Jerusalem that he might have their Scriptures translated into the Greek Language They for till that time they were subject to the Macedonians sent to Ptolemaeus the Seventy Seniours which were the most skilfull persons among them in the Scriptures and most expert in both the Languages satisfying the Kings desire herein Ptolemy desirous to make tryal of every one of them and being fearfull least by compact they should agree to conceal the truth of the Scriptures by their translation separated them one from another and commanded every one of them to write a translation and this he did throughout all the books When they were come all together into the same place in the presence of Ptolemy and had compared together the version of every particular person amongst them God was both glorified and the Scriptures acknowledged to be truely divine For they all from the beginning to the end set down the same things in the same words and in the same expressions in so much that the Gentiles which were present acknowledged the Scriptures were translated by the inspiration of God Neither need it seem marvellous that God should doe this seeing that in the captivity of the people under Nebuchodonosor the Scriptures being then corrupted when after Seventy years the Jews returned into their own Country afterwards in the times of Artaxerxes King of the Persians He inspired Esdras the Priest of the tribe of Levi to recompose all the books of the former Prophets and restore to the people the Law delivered by Moses Thus far Ireneus CHAP. IX Who were Bishops in the Reign of Commodus MOreover Antoninus having held the Empire nineteen years Commodus assumed the Government In whose first year Julianus undertook the Prefecture of the Churches at Alexandria Agrippinus having compleated the twelfth year of his Presidency CHAP. X. Concerning Pantaenus the Philosopher AT that time there was a man Governour of the School of the Faithfull there who upon account of his learning was most eminent his name was Pantaenus for from a very ancient custom there had been an Ecclesiastical School among them which also continued to our days and we have been informed that 't is furnished with men who are very able Scholars and industrious about divine matters but Fame says that the forementioned Pantaenus was at that time the most eminent person among them because he was bred up in the precepts and institutions of that Philosophical Sect called Stoicks Moreover t is said he shewed so great a willingness of mind and ardency of affection towards the publication of the divine Word that he was declared the Preacher of Christs Gospel to the Nations of the East and jorneyed as far as India For there were many Evangelical Preachers of the Word even at that time who inflamed with a divine zeal in imitation of the Apostles contributed their assistance to the enlargement of the divine Word and the building men up in the faith Of which number Pantaenus was one and is reported to have gone to the Indians Where as 't is famed he found the Gospel according to Matthew amongst some that had the knowledge of Christ there before his arrival To whom Bartholomew one of the Apostles had Preacht and left them the Gospel of S t Matthew written in Hebrew which was preserved to the foresaid times Moreover this Pantaenus after many excellent performances was at last made Governour of the School at Alexandria where by his Discourses and Writings he set forth to publick view the Treasures of the divine points CHAP. XI Concerning Clemens Alexandrinus AT the same time flourisht Clemens at Alexandria being laborious together with Pantaenus in the studies of the divine Scriptures who had the same name with that ancient Prelate of the Roman Church that was a disciple of the Apostles He in his book of Institutions makes express mention of Pantaenus as having been his Master To me he seems to mean the same person also in the first book of his Stromatewn where recording the most eminent successours of the Apostolick doctrine by whom he had been instructed he says thus Now this work of mine I have not composed for ostentation but these memoires I have treasured up as a remedie against the forgetfulness of mine old age that they may be a true representation and aâ—umbration of those lively and powerfull discourses which I have had the happiness to hear from blessed and truely worthy and memorable persons Of which one was Ionicus whom I heard in Greece another in Magna Graecia the first of them was a Coelo-Syrian the other an Egyptian Others of them lived in the East of which one was an Assyrian the other in Palestine by original extract an Hebrew The last Master I met with who yet was the first and chiefest in power and virtue whom I inquisitively sought out and foundlying hid in Egypt I did fully acquiesce in and searched no further These therefore preserving the sincere tradition of the blessed doctrine which they had immediately received from the holy Apostles Peter James John and Paul like children from the hands of their Parents although few children be like their Parents are by Gods blessing come down to our time sowing those Primitive and Apostolic seeds of Truth CHAP. XII Concerning the Bishops of Jerusalem AT that time Narcissus Bishop of the Church at Jerusalem flourished a man very famous amongst many even at this time he was the fifteenth in succession from the siege of the Jews under Adrian From which time we have before manifested that the Church of the Gentiles was first constituted there after those of the circumcision and also that Mark was the first Bishop of the Gentiles that Presided over them After whom the successions of the Bishops there doe shew that Cassianus had the Episcopal Chair after him Publius then Maximus and after these Julianus then Caius to whom succeeded Symmachus then another Caius and again Julianus the second moreover Capito Valens and Dolichianus last of all this Narcissus who in a continued series of
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
Jesus Christ being every where famous by reason of his wonderfull power by which he wrought miracles drew together an innumerable company even of forreigners and inhabitants of Countreys far remote from Judea who were sick and troubled with all sorts of pains hoping to be recovered Therefore King Agbarus the then worthy Governour of the Nations lying beyond Euphrates being much weakened with a sore disease incurable by humane skill as soon as he heard of the great Name of Jesus and of his wonderfull works attested by all sent a Letter to him by a Letter-carrier humbly beseeching him to vouchsafe to cure his distemper Now though he did not then hearken to his request yet he vouchsafed to give him answer by his own Letter wherein he promised to send one of his disciples who should both cure him and also bring salvation to him and his relations and friends Soon after therefore this promise was exactly fulfilled For after his Resurrection from the dead and Ascension into heaven Thomas one of the twelve Apostles moved thereto by Divine impulse sent Thaddaeus chosen one of the eventy disciples of Christ to Edessa to be a Preacher and Evangelift of the Doctrine of Christ. By whom all that which our Saviour had promised was fulfilled The written evidence of this matter we have taken out of the Office of Records within the princely City of Edessa in which Agbarus then was Governour For among the publick Records there wherein the antiquities of the City and the Acts of Agbarus are contained are found these things there preserved to our days Nothing hinders but that we may hear the very words of the Letter which we have taken out of the antient Rolls and faithfully translated out of the Syriack Tongue in these words thus A Copy of a Letter written by King Abgarus to Jesus and sent to him to Jerusalem by Ananias the Courier Abgarus Prince of Edessa to Jesus the good Saviour who hath manifested himself within the confines of Jerusalem sendeth greeting I have heard of thee and of the Cures wrought by thee without Herbs or Medicines for as it is reported thou dost restore sight to the Blind thou makest the Lame to walk thou cleansest the Leprous and thou dost cast out devills and unclean spirits and thou healest those that are tormented with diseases of a long continuance and thou dost raise the dead When I heard all this of thee I was fully perswaded to believe one of these two things either that thou art very God and art come down from heaven to doe such things or else the Son of God and so performest them Wherefore I have now written to thee beseeching thee to come to me and cure my disease For I have heard that the Jews murmur against thee and contrive to doe thee mischief I have a City a little one indeed but it is beautifull and capable of receiving us both Thus wrote Agbarus as then but a little enlightned from above It is also worth while to hear the Answer of Jesus returned to him by the same Courier short indeed it is but it has much of power and efficacy in it It was thus The Answer of Jesus to Agbarus the King sent by Ananias the Courier Blessed art thou Agbarus who hast believed in me whom thou hast not seen For it is written of me that they which have seen me should not believe in me that so they which have not seen me may believe and be saved But as concerning what thou writest about my coming to thee Know that all things for which I am sent must be here by me fulfilled which being finished I shall be taken up and return to him that sent me But after I am ascended I will send thee one of my disciples who shall cure thy distemper and give life to thee and to them that are with thee To this Letter there is this farther added in the Syriack Language After Jesus was ascended Judas called also Thomas sent Thaddaeus the Apostle who was one of the Seventy disciples to Agbarus When he was come thither he abode with Tobias the son of Tobias As soon as it was heard that he was come having manifested himself by the miracles he wrought Agbarus was told that the Apostle of Jesus was come thither according to his promise in his Letter Now Thaddaeus began to cure every disease and distemper by the power of God to the wonder of all When Agbarus heard of the great and wonderfull works wrought by him and how in the Name and by the power of Jesus Christ he cured diseases he had some suspicion that this was the person about whom Jesus wrote to him saying when I am taken up I will send thee one of my disciples who shall heal thy distemper Having therefore called for Tobias with whom Thaddaeus abode I have heard said he that there is a certain powerfull man come from Jerusalem who lodges at thy house that performs many Cures in the name of Jesus There is a stranger Sir replied he come to my house who does many miracles Bring him said Abgarus to me Tobias went home to Thaddaeus and told him Agbarus the Governour of this City having sent for me commands me to bring thee to him that thou mayest cure his distemper I will go replied Thaddaeus for it is chiefly upon his account that I am with power sent hither Tobias therefore getting up early next morning took Thaddaeus along with him and went to Agbarus When he was come to Agbarus his Nobles being present and standing round him there appeared a wonderfull sight in the face of the Apostle Thaddaeus as he came in to him and therefore he worshipped him All that were present wondred at that for they saw nothing of that sight which appeared onely to Agbarus Then he asked Thaddaeus art thou in truth a disciple of Jesus the Son of God who wrote thus to me I will send thee one of my disciples who shall cure thy distemper and give life to thee and to all with thee Thaeddaeus answered for as much as thou hast firmly believed in the Lord Jesus who sent me therefore am I sent to thee and if thy Faith in him does still increase according to thy Belief thou shalt have the desires of thine heart fulfilled Agbarus made him answer I did so firmly believe in him that I would have raised Forces to have destroyed the Jews who crucified him had I not been inhibited from that purpose by the Roman Empire Jesus Christ replied Thaeddaeus our Lord God fulfilled the will of his Father and having finished that was taken up to his Father Agbarus said unto him I believed both in Him and in his Father Therefore said Thaddaeus I lay my hand on thee in the name of the same Lord Jesus Christ and having done so he was presently cured of the disease and distemper that he had Agbarus wondred greatly when he saw that really accomplished which he had
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
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
continued virgins to the end of their lives Also his other daughter who having lived by the guidance of the Holy Ghost died at Ephesus And moreover John who leaned on the breast of the Lord and was a Priest and wore a plate of gold and was a Martyr and a Doctor this John I say died at Ephesus And thus much concerning their deaths And also in the Dialogue of Caius of which we a little before made mention Proculus against whom he instituted the dispute agreeing with what we have inforced concerning the death of Philip and his daughters says thus After that also the four Prophetesses the daughters of Philip were at Hierapolis a City of Asia their Sepulchre is there and also their fathers Thus he Lâ—kâ— likewise in the Acts of the Apostles makes mention of the daughters of Philip that lived then at Caesarea of Judea with their father who were endowed with the gift of Prophecy saying word for word thus We came unto Caesarea and we entred into the house of Philip the Evangelist which was one of the seven and abode with him And the same man had four daughters virgins which did Prophecie Having thus far therefore treated of those things which came to our knowledge both concerning the Apostles and the Apostolick times and the Sacred Writings they left us both those that are questioned as doubtfull which yet are publickly read by many in most Churches and those also that are altogether Spurious and Repugnant to Apostolical sound Doctrine we now proceed to the subsequent part of our History CHAP. XXXII How Simeon the Bishop of Jerusalem suffered Martyrdom AFter the persecution of Nero and Domitian Report goes that under this Emperour whose times we now recount there was a persecution raised against us by piece-meal throughout every City which proceeded from a popular insurrection In which we have by tradition received that Simeon the son of Cleophas who we declared was constituted the second Bishop of the Church at Jerusalem finished his life by Martyrdom And this the same Writer attesteth several words of whose we have before quoted that is Hegesippus Who giving a relation of certain Hereticks adds that this Simeon being at that time by them accused and tormented divers ways and for the space of many days because he was a Christian struck with a great amazement both the Judge and those about him and at length died by the same kind of suffering that the Lord did Nothing hinders but that we may hear the Writer relating these things word for word thus Some of those Hereticks accused Simeon the son of Cleophas as being a descendant from David and a Christian and so he suffered Martyrdom when he was an hundred and twenty years old under Trajan the Emperour and Atticus of the Consular order then President of Syria And the same Authour says that those his accusers such as were of the Royal family of the Jews being at that time sought for happened to be convicted as belonging to that family Now should any one say that this Simeon was one of those who both saw and heard the Lord he would speak what is in no wise absurd having as an undoubted evidence thereof the great length of his Life and the mention made in the Gospels of Mary the wife of Cleophas whose son that he was our former words have manifested Also the same writer says that others related to one of those called the brethren of our Saviour whose name was Judas lived untill this Emperour's Reign after their profession of the Faith of Christ under Domitian before which we mentioned For thus he writeth They come therefore and preside over the whole Church as being Martyrs and of the Kindred of our Lord. And a profound Peace ensuing over the whole Church they continued alive till the times of Trajan the Emperour untill the foresaid Simeon the son of Cleophas who was Unckle to our Lord being accused by the Hereticks was in like manner also impeachâ— for the same thing before Atticus the president And being cruelly tortured for many days he with constancie professed the Faith of Christ in so much that the President and all those about him wondred greatly how a man of an hundred and twenty years old as he was could have endured such torments And in fine it was ordered he should be crucified Moreover the same man relating what was done in those times adds that untill then the Church continued a pure and undefiled Virgin those who endeavoured to corrupt the sound Rule of wholesom Doctrine if any such persons there were absconding themselves hitherto in obscure darkness But after the sacred company of the Apostles was by various kinds of death become extinct and that generation of those men who were accounted worthy to hear with their own ears the divine wisdom was gone then the conspiracy of impious errour took its rise from the deceit of false Teachers who in as much as not one of the Apostles was then surviving did now at length with a bare face attempt to Preach up the knowledge falsely so called in opposition to the doctrine of the Truth And thus much this Authour treating of these things has after this manner said But we will proceed to what in order follows of our History CHAP. XXXIII How Trajan forbad that the Christians should be sought after MOreover so great a persecution raged against us at that time in many places that Plinius Secundus the most eminent amongst the Governours of Provinces being moved at the multitude of Martyrs gave the Emperour an account of the great numbers of those that were destroyed because of their faith and together therewith certified him that he found they did nothing of impiety nor acted any thing contrary to the Laws onely that they rose at break of day and sung Hymns to Christ as unto God but that they abhor'd the commission of Adultery and Murder and such like horrid crimes and that they did all things consonant to the Laws Upon account of which Trajan made this Edict That the Christians should not be sought out but if by accident they were lighted on they should be punished Which being done the most vehement heat of the persecution that lay heavy upon us was in some measure quenched But to those who had a mind to doe us mischief there remained pretexts no whit less fair and specious in some places the people in others the Rulers of the Provinces fâ—â—ming treacheries against us in so much that even when there was no open and general persecution yet there were particular ones throughout the Provinces and very many of the Faithfull underwent various sorts of Martyrdomes We have taken this account out of Tertullians Apology written in Latine of which we before made mention the translation whereof is thus But we have found that the inquisition after us has been prohibited For Plinius Secundus when he was Governour of the
who as Fame says flourished at the same time with the daughters of Philip in the gift of prophecy Many others also besides these were famous at that time having obtained the first place among the successours of the Apostles Who because they were the eminent disciples of such men built up those Churches the foundations whereof were every where laid by the Apostles promoting greatly the doctrine of the Gospel and scattering the salutary seed of the Kingdom of heaven at large over the whole world For many of the then disciples whose souls were inflamed by the divine Word with a more ardent desire of Philosophy first fulfilled our Saviours commandment by distributing their substance to those that were necessitous then after that travelling abroad they performed the work of Evangelists to those who as yet had not at all heard the word of Faith being very ambitious to Preach Christ and to deliver the Books of the divine Gospels And these persons having onely laid the foundation of faith in remote and barbarous places and constituted other Pastours committed to them the culture of those they had perfectly introduced to the faith departed again to other Regions and nations accompained with the Grace and cooperation of God For the divine Spirit as yet wrought many wonderfull works by them insomuch that at the first hearing innumerable multitudes of men did with most ready minds altogether admit of and engage themselves in the worship of that God who is the Maker of all things But it being impossible for us to recount by name all those who in the first succession of the Apostles were Pastours or Evangelists in the Churches throughout the world we will here commit to writing the mention of their names onely whose writings containing the Apostolical doctrine they delivered are to this day extant amongst us CHAP. XXXVIII Concerning the Epistle of Clemens and those other Writings which are falsly attributed to him AS for example the Epistles of Ignatius which we have reckoned up and that of Clemens acknowledged by all as undoubted which he wrote in the name of the Roman to the Corinthian Church Wherein seeing he has inserted many sentences taken out of the Epistle to the Hebrews and sometimes had made use of the express words of it it evidently manifests that that work is not new whence it has seemed agreeable to reason to reckon this Epistle amongst the rest of the Writings of that Apostle For Paul having written to the Hebrews in his own country Language some say that Luke the Evangelist but others that this Clemens of whom we speak translated that work Which latter seems the truest opinion because the stile both of Clemens his Epistle and also of that to the Hebrews appeares to be very like and the sense and expressions in both the works are not much different You must also know that there is a second Epistle which is said to be Clemens his But we know for certain that this is not so generally acknowledged nor approved of as the former because we are sure the Antients have not quoted any authorities out of it Further also some have of late produced other voluminous and large works as if they were his containing the Dialogues of Peter and Apion of which there is not the least mention extant amongst the Antients neither does there appear in them the pure form of Apostolical sound doctrine Now therefore 't is apparent which are the genuine and undoubted writings of Clemens we have also spoken sufficiently concerning the works of Ignatius and Polycarpe CHAP. XXXIX Concerning the Books of Papias THe Books of Papias now extant are five in number which he entitled an explication of the Oracles of the Lord. Irenaeus mentions no more than these five to have been written by him saying thus And these things Papias the Auditour of John the companion of Polycarpe one of the antients attests in writing in the fourth of his books for he compiled five Thus far Irenaeus But Papias in the preface to his books does not evidence himself to have been a beholder or an Auditour of the Holy Apostles but onely that he received the matters of faith from those who were well known to them which he declares in these words But it shall not be tedious to me to set down in order together with my interpretations those things which I have well learnt from the Elders and faithfully remembred the truth whereof will be confirmed by me For I delighted not in those who speak much as most doe but in those that teach the truth nor in those who recite strange and unusual precepts but in such as faithfully rehearse the commandments given by the Lord and which proceed from the truth Now if at any time I met with any one that had converst with the Elders I made a diligent enquiry after their sayings what Andrew or what Peter said or what Philip or Thomas or James or John or Matthew or any other of the Lords disciples were wont to say And what Aristion and John the Elder the disciples of our Lord uttered For I thought that those things contained in books could not profit me so much as what I heard from the mouths of men yet surviving In which words its very observable that he recounts the name of John twice the former of whom he reckons among Peter James Matthew and the rest of the Apostles manifestly shewing thereby that he speaks of John the Evangelist but making a distinction in his words he places the other John with those who are not of the number of the Apostles putting Aristion before him and expresly calls him The Elder So that hereby is shown the truth of their relation who have said that there were two in Asia who had that same name and that there are two Sepulchres at Ephesus and each of them now called the Sepulchre of John Now I judged it very requisite to make this observation For its likely that the second unless any one would rather have it to be the first saw that Revelation which goes under the name of John Further this Papias whom we speak of professes he received the sayings of the Apostles from those who had been conversant with them and was as he says the hearer of Aristion and John the Elder Indeed he mentions them often by name and has set down in his works those traditions he received from them And thus much has been said by us not unprofitably as we judge It is also worth our adding to the fore-quoted words of Papias other relations of the same Authours wherein he gives an account of some miracles and other passages which he received by tradition Indeed that Philip the Apostle together with his daughters lived at Hierapolis has been manifested by what we said before Now we are to shew that Papias who lived at the same time mentions his receiving a wonderfull narration from the daughters of Philip. For he relates that
also of the works of others who then flourished are come to our knowledge INdeed very many Monuments of the virtuous and laudable diligence of those antient and Ecclesiastick men which then flourisht are to this day preserved amongst many But the works of those whom we our selves could discern to be such are Heraclitus's Comments upon the Apostle and the Book of Maximus concerning that question so much talk't of amongst Hereticks whence evill proceeds and concerning this that matter is made Also Candidus's piece on the six days work and that of Apion upon the same Subject In like manner Sâ—xtus's book Concerning the Resurrection and another piece of Arabianus's and of very many more whose times wherein they lived because we want assistances from the proof thereof we can neither commit to writing nor yet declare any memorable passages of their's in this our History There are also come to our hands the books of many others whose very names we are unable to recite all which were indeed Orthodox and Ecclesiastick persons as the interpretations of the Sacred Scripture produced by every one of them doth demonstrate but yet they are unknown to us because what they have written has not their name prefixt to it CHAP. XXVIII Concerning those who from the beginning were defenders of Artemon's Heresie what manner of persons they were as to their moralls and how that they were so audacious as to corrupt the Sacred Scriptures IN an Elaborate piece of one of those Authours composed against the Heresie of Artemon which Heresie Paulus Samosatensis has again attempted to revive in our age there is extant a certain Relation very accommodate to the History we now have in hand For the Book now cited evincing that the foresaid Hereste which asserts our Saviour to be a meer man was an innovation of a late date because the indroducers of it had boasted it was very ancient after many arguments brought to confute their blasphemous lie has this Relation word for word For they affirm that all the Ancients and the very Apostles received and taught the same things which they now assert and that the Preaching of the truth was preserved till the times of Victor who from Peter was the thirteenth Bishop of Rome but from the times of his successour Zephyrinus the truth has been adulterated Peradventure this saying of theirs might seem probable did not in the first place the Sacred Scriptures contradict them and then the writings of some brethren antienter than the times of Victor which books they wrote in defence of the truth against the Gentiles and against the Heresies of their own times I mean the writings of Justin Miltiades Tatianus and Clemens and of many others in all which books the Divinity of Christ is maintained For who is he that is ignorant of the books of Irenaeus Melito and the rest which declare Christ to be God and man The Psalms also and Hymns of the brethren written at the beginning by the faithfull doe set forth the praises of Christ the Word of God and attribute Divinity to him Seeing therefore this Ecclesiastical opinion has been manifestly declared for so many years since how can it be that the Antients should have preacht that doctrine which these men assert untill the times of Victor How can they choose but be ashamed of framing such lies of Victor when as they know for certain that Victor excommunicated Theodotus the Tanner the Founder and Father of this Apostacy which denies God who first asserted Christ to be a meer man For if Victor were as they say of the same opinion with that which their blasphemie does maintain why did he proscribe Theodotus the Inventour of this Heresie And such was the face of affairs in the times of Victor to whom having presided in his publick charge ten years Zephyrinus was made successour about the ninth year of Severus's Empire Further the Person that compiled the foresaid book concerning the Authour of the now-mentioned Heresie relates another thing which was done in the times of Zephyrinus in these very words I will therefore advertize many of the brethren of a thing done in our Age which had it happened in Sodom would I suppose have put those inhabitants in mind of Repentance There was one Natalis a confessour who lived not a long time a goe but even in our times this man had been seduced by Asclepiodotus and another Theodotus a Banker both which Persons were disciples of Theodotus the Tanner who before had been excommunicated as I said by Victor then Bishop for this doctrine or rather madness Natalis was perswaded by them to be Elected a Bishop of this Heresie upon the consideration of a Salary whereby he was to receive of them monthly an hundred and fifty pence Being therefore become one of their associates he was by visions in his sleep frequently admonished by the Lord For our compassionate God and Lord Jesus Christ was unwilling that he who had been a witness of his own sufferings should perish whilest he was under excommunication But after he was regardless of the visions in his sleep being beguiled with the bait of primacy among those of that Sect and of filthy lucre which is the destruction of many men at last he was scourged by the holy Angels and sorely beaten all night long In so much that he arose very early and having put on sackcloth and besprinkled himself with ashes in great hast and with tears in his eyes he cast himself down before Zephyrinus the Bishop falling down not onely before the feet of the Clergy but of the Laity also and with his tears moved the compassionate Church of the Mercifull Christ and after he had used much intreaty and shown the prints of the stripes he had received with much difficulty he was admitted into the communion of the Church Hereunto we will also annex some other words of the same Writers concerning these Hereticks they are these They have impudently adulterated the Sacred Scriptures they have rejected the Canon of the Primitive faith and have been ignorant of Christ they are not inquisitive after that which the holy Scriptures say but bestow much labour and industry in finding out such a Scheme of a Syllogism as may confirm the System of their impiety And if any one proposes to them a Text of the divine Scriptures they examine whether a connex or disjunctive form of a Syllogism may be made of it leaving the holy Scriptures of God they studie Geometry being of the earth they speak of things terrestrial and are ignorant of him who comes from above therefore amongst some of them Euclids Geometry is with great diligence studied Aristotle and Theophrastus are admired and in like manner Galen is by others of them even adored what need I say that these persons who make use of the Arts of Infidels for the confirmation of their Heretical opinion and by the craft of Atheists adulterate
a return as at present comes into our mind The Grecian Learning was not admitted of either by Christ or his disciples as being divinely inspired nor was wholly rejected as hurtfull And this in my opinion was not inconsiderately done by them For many of the Philosophers amongst the Grecians were not far from the knowledge of God For being furnished with a discursive knowledge they strenuously opposed those that denied Gods Providence of which sort were the Epicureans and other contentious Cavillers and confuted their ignorance And by these Books they rendred themselves very usefull to the Lovers of piety but they apprehended not the principal head of Religion because they were ignorant of the Mystery of Christ Which hath been hid from generations and ages And that this is so the Apostle in his Epistle to the Romans does declare in these words For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Because that which may be known of God is manifest in them For God hath shewed it unto them For the invisible things of him from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead that they may be without excuse because that when they knew God they glorified him not as God From these words 't is apparent that they had the knowledge of the truth which God manifested unto them But they were obnoxious in regard when they knew God they glorified him not as God Whereas therefore the Apostles prohibited not an education in the Grecian Learning they left it to the choice of such as were desirous of it Let this be one argument in answer to the objection made against us Another is this The divinely inspired Scriptures do indeed deliver doctrines that are admirable and truly divine they do likewise infuse into the minds of those that hear them both an eminent piety and exact course of life and also exhibit to persons that are studious a faith acceptable to God But they teach not an art of reasoning whereby we may be enabled to answer those that resolutely oppose the truth Besides the Adversaries are then most effectually baffled when we make use of their own weapons against them But the Christians could not be furnished herewith from the Books written by the Apollinaris's Which when the Emperour Julianus had accurately considered he by a law prohibited the Christians from being instructed in the Grecian Literature For he very well knew that the fables therein contained would render the opinion he had imbibed obnoxious to reproach Which fabulous stories when Socrates the eminentest of the Philosophers amongst them contemned as if he had been a person that attempted to violate their Deities he was condemned Further both Christ and also his Apostle do give order that we should be skilfull Exchangers of money that we should prove all things holding fast that which is good and to beware least any man spoil you through Philosophy and vain deceit But we shall never obey this precept unless we can possess our selves of the Adversaries weapons and whilst we are in possession of them we are not to entertain the same sentiments with our Adversaries but must abominate the evil and retaining what is Good and true examine all things we embrace For Good where-ever it is is the property of truth But if any one does suppose that by asserting these things we use violence towards the Scriptures by wresting of them let such a one consider that the Apostle does not only not forbid our being instructed in the Grecian Learning but he himself seems not to have neglected it in regard he knew many sayings which were spoken by the Grecians For whence took he an occasion of using this saying The Cretians are always lyers evil beasts slow-bellies except it were from his perusal of the Oracles of Epimenides the Cretian a person that was an Initiator Or whence knew he this For we are also his off-spring unless he had been acquainted with the Phoenomena of Aratus the Astronomer Moreover this Evill communications corrupt good manners is a sufficient evidence that he was not unacquainted with Euripides's Tragedies But what need is there of making a large discourse concerning these things For 't is evident that antiently by an uninterrupted usage as it were the Ecclesiastick Doctors studied the Grecian Arts and Sciences untill they arrived at a very great age and this they did partly upon account of gaining Eloquence and of polishing the mind and partly in order to a confutation of those things concerning which the Heathens were mistaken Let thus much be said by us according to our capacity upon account of the two Apollinaris's CHAP. XVII How the Emperour making preparations for an expedition against the Persians arrived at Antioch and being derided by the Antiochians he published an Oration against them entitled Misopâ—gâ—n BUt the Emperour having extorted a vast treasure from the Christians and hastning his expedition against the Persians goes to Antioch in Syria When he was come thither being desirous to demonstrate to the Antiochians how superabundantly he affected glory he depressed the prizes of vendible commodities lower than was fitting for he respected not the present time nor considered with himself that the presence of a numerous Army does necessarily endammage the inhabitants of a Province and cut off plenty of provisions from the Cities Wherefore the petty Merchants and Provision-sellers unable to endure the loss they sustained by the Imperial Edict at that time left off trading Whereupon the Markets were unfurnished with Provisions The Antiochians could not tolerate this violence used towards them for they are persons naturally prone to revile but presently brake forth into invectives against the Emperour and cried out upon him They also derided his beard for he wore a very large one saying it ought to be shaved and ropes made of it They said likewise that he had the stamp of a Bull on his Coyn which was an Emblem that he had turned the world upside down For the Emperour extreamly addicted to superstition and continually sacrificing Bulls upon the Altars of his Idols had commanded that an Altar and a Bull should be stamp't upon his Coyn. The Emperour enraged at these Scoffs threatned that he would most severely punish the City of Antioch and that he would return to Tarsus in Cilicia and reside there And having given order for a provision of necessaries to be made there he prepared for his departure thence Upon which account Libanius the Sophista took an occasion of writing two Orations the one he composed by way of address to the Emperour in behalf of the Antiochians the other he wrote to the Antiochians concerning the Emperours displeasure But 't is said this Sophista wrote these Orations only and did not recite them in publick Moreover
Apostles was called Didymus but that the same person was surnamed Judas is not that I know any where else to be found Upon this account therefore this story is deservedly to be suspected Vales. e Apostle here is to be taken in a large sense See Eusebius at the latter end of the foregoing Chapter after the same manner every Nation and City termed them Apostles from whom they first received the truth of the Gospel This name was not onely given to the 12 but all their disciples companions and assistants were generally called Apostles Vales. f This Three hundredth and fortieth year according to the account of the Edessens falleth with the first year of the two hundredth and second Olympiad For the Edessens numbred their years from the hundredth and seventeenth Olympiad fixing their Aera upon the first year of Seleucus his Reign in Asia as Eusebius writes in his Chronicon from which time to the beginning of the two hundredth and second Olympiad there are just three hundred and forty years Now the beginning of the two hundredth and second Olympiad falleth with the fifteenth year of Tiberius Caesar in which year as many of the Antients believed our Blessed Saviour suffered and ascended So that this account falls right placing Thaddaeus his coming to Edessa and his curing King Agbarus on the same year in which our Blessed Saviour suffered Note that the Edessens began their year from the Autumnal Aequinox according to the custom of the Syrlans and almost all the Eastern Nations Vales. a At these words we began the first Chapter following the Autority partly of Rufinus partly of the King 's Maz. and Fuk. M. SS for what goes before is a Preface Vales. b The year wherein Stephen suffered Martyrdom is not agreed on by all some say it was the third year after Christs passion which was the last of Claudius so Syncellus Others say he was martyred on the 7 th of the Calend. of Jan. that same year in which Christ suffered So Scaliger says in his Excerpt Chronolâ—g which he puts out with Euseb. Chronicon p. 68. and this seems to have been the opinion of Eusebius as appears from this place Vales. c Stephen in Greek signifies a Crown d That this James was not the Son of the B. Virgin nor yet of Joseph by one Escha a former wife but of Mary the wife of Cleophas sister to the B. Virgin may thus be made appear we read Jo. 19. 25. that there stood by the Cross of Christ his Mother and his Mothers sister Mary the wife of Cleophas and Mary Magdalen in the rest of the Evangelists we find at the same place Matth. 27. 56. Mary Magdalen and Mary the mother of James and Joses and again at the Sepulchre Matth. 28. 1. Mary Magdalen and the other Mary Wherefore that other Mary by the conjunction of these Testimonies appeareth to be the sister of the B. Virgin to be the wife of Cleophas and the mother of James and Joses and consequently James and Joses the brethren of the Lord were not the sons of Mary his mother nor of Joseph by a former wife but of the other Mary and therefore called his brethren according to the language of the Jews See Gen. 13. 8. 12. 5. 29. 12. because that other Mary was the sister of his mother See Bishop Pearson on the Creed p. 176. Edit Lond. 1669. * Gal. 1. 19. * Acts 8. 3. * Acts 8. 5. c. * Psal. 68. 31. †Acts 9. 3â— c. a Tertullian was by birth a Carthaginian his father was a Centurion a Deputy-pro-Consul He wrote many volumes in Latine of which his Apologie onely was done into Greek but by whom it is uncertain he flourisht under Severus and Antoninus Caracalla Vales. b In our translation of this quotation out of Tertullian we have followed the Original expression of the Authour according to Rigaltius his Edition of him this Greek translation being not fully expressive of the Authours mind as Valesius thinks * Psal. 19. 4. a It was called Caesarea in Palestine to distinguish it from Caesarea Philippi which was in Phoenice Valeâ— b That our Saviours followers were first named Christians in Tiberius his Reign Tertullian affirms in his Apologie the place is quoted by Eusebius in the preceding Chapter Vales. c This journey of Pauls to Jerusalem can no way fall upon the times of Tiberius For Luke writes expresly in the Acts chap. 11. v. 29 30. that it happened about that time when Herod Agrippa was smitten by the Angel of the Lord which it is most certain happened in Claudius his time Vales. a Caius Caesar about the beginning of his reign made Agrippa King first of Trachonitis which was Phillips Tretrarchy After that when Herod Tetrarch of Galilee by the perswasion of his wife Herodias went to Rome to get the Regal dignity of Caius the Emperour Caius took from Herod his Tetrarchy of Galilee and gave it to Agrippa At length after the death of Caius Claudius confirmed the Kingdom to Agrippa which Caius had given him and gave him also Judea and Samaria which his Grandfather Herod had And so the whole Kingdom of Herod the great was possessed by Agrippa See Philo in Flaccum in Legat. ad Caium sub sinem and Joseph Hist. B. 18. so that Eusebius is mistaken in that he says Caius made Agrippa King of Judeâ— Vales. a There are now extant onely two Books of Philo's concerning this Subject the one entitled in Flaccum the other de Légatione ad Caium so that either Eusebius Forgot their number or else they were heretofore divided into five Volumes Neither can any one suspect the other three to be lost for in those two we now have are contained all that happened to the Jews under Caius his Empire Vales. b Philo says there were five Embassadours of the Jews side sent to Rome See his de Legat. ad Caium sub sinem These Embassadours were sent upon two accounts first the Jews complained that the Alexandrians defiled their Proseucha's by bringing the Emperours Statues into them and then that the Alexandrians went about to deprive the Jews of their freedom of the City Alexandria Vales. c So the chief Magistrate among the Jews at Alexandria was called He held his place as long as he lived and at his death the Jews chose another into his room See Philo in Flaccum Vales. d Philo's meaning here is that Caius indeed was angry with the Jews as to appearance and in words but that in reality he did arm God and set him in array against himself For in that Caius would have himself called god he provoked God to take vengeance of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word here used is derived is a military term and signifies to set an army in array against an enemy Vales. a Philo in Legat. ad Caium about the end b The Jews had two sorts of places besides their Temple which was for
Dorotheus's were Eunuchs and both the Emperour's favourites Vales. c The reading in the Maz. Med. Fuk. and Saâ— M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberaliter educatus he was very well educated Vales. d This is the same Anatolius if I mistake not that Eunapius mentions in the Life of Iamblichus where he says that Iamblichus was at first the Scholar of Anatolius who at that time was esteemed the best Philosopher next to Prophyrius This Anâ—tolius here spoken of by Eusebius lived in the same times Prophyrius did and according to Eusebius's Character he was a man well versed in all sorts of learning Vales. e The phrase in the original is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotelicae successionis of the Aristotelick Order Anatolius being an exellent Philosopher was requested by the Citizens of Alexandria to set up an Aristotelick School in imitation of the Platonick School long since erected at Athens The masters of Plato's School were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were promoted to that place by a publick decree This School had great annual revenues raised out of Estates which learned men left as legacies to this School which were hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In imitation of this School at Athens there was afterwards founded a Philosophical School at Alexandria of which that most excellent Philosopher Hierocles was master See Damascius in vitâ Isidor pag. 1058 c. Vales. f This Siege of the Bruchium was in Aurelianus's time as we find asserted in the end of B. 22. of Amm. Marcell Eusebius in his Chronicle says it happened on the 2 d year of Claudius for which Scaliger reproves and corrects Eusebius relying on the authority of Marcell But I had rather follow our Authours opinion here For that Eusebius mentioned in this chap. and Anatolius were still at Alexandria and could not possibly travel to Antioch till the siege was raised But Eusebius we see went to the Synod of Antioch which as before we proved was in the second year of Claudius And intending to return from Antioch he was detained by the Laodiceans and made Bishop of that place But if we say that the Bruchium was not taken till Aurelianus's Reign how could Eusebius who was at the siege go towards that Synod and be made Bishop of Laodicea Vales. g Whilest Claudius warred against the Barbarians Zenobia sent Zabda lier Captain who by the assistance of Timogenes an Aegyptian seized upon Aegypt and put a Garrison into Alexandria but Probus the Roman General with some assistance of the Aegyptians who did not affect the Syrians of Palmyra who kept the Garrison forced them out thence as Pollia in the Life of Claudius and Zosimus record And this I think was the time when the Bruchium was besieged by the Romans Vales. Martinius thinks that this Bruchium here mentioned as a part of Alexandria and in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was that which the Romans call the forum frumentarium or Corn-market it being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annonae praefectus and that compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tritici curam haâ—â—o to have the charge of the wheat See Martin Lexicon Philolog in the word Bruchion h Christoph. renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used Congerere to lay up Corn but it must here be rendred quite contrary to give out or measure out corn sparingly which was customary in famines and in sieges Vales. i Hieronymus in his Chronicle says that this siege of the Bruchium lasted several years Vales. k These words ought to be separated from the Text of Eusebius as we have here done in the Translation For they are a Title as it were which noteth that the fragment following is out of another Authour Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words being imperfect and unintelligible there must of necessity be something understood Christoph. conjectures that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter is to be understood but that is absurd for the feast of Easter does never fall on the New-moon of the first moneth I rather think we ought to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative reckon the New-moon c. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term which occurs here does properly signifie Carceres the place whence the horse-races were begun Anatolius therefore calls the first Dodecatemorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because from that as it were from the original and sourse thereof the course of the Planets should begin Vales. The translation of this Canon of Anatolius's will be scarce understood by the unlearned Reader because so many terms of Art occur in it The Learned Reader that is desirous of farther satisfaction herein may consult Petavius's notes on Epiphan p. 188 c. and Aegydius Bucherius De Doctrinâ Temporum pag. 440 Edit Antvâ—rp 1634. n That is from that segment for although the reading in the Greek Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is to be corrected thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segment so Petavius corrected it in his notes upon Epiphanius pag. 190. Vales. o Anatolius here affirms that there were two Agathobulus's sirnamed the Doctours or Masters But I fear he mistakes in affirming them to be antienter then Philo and Josephus For Eusebius in his Chronicle says that Agathobulus the Philosopher flourished in the times of Hadrianus Vales. p Rufinus renders ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristobulus of Paneas but he is in a gross errour I wonder that Scaliger in his Animadversions upon Eusebius pag. 130. should think these words of Anatolius ought to be corrected according to Rufinus's translation of them Bede also follows this corrupt Version of Rufinus and takes Paniada to be the name of a Jewish writer Scaliger in the place afore-quoted largely proves that what Anatolius says of Aristobulus viz. he was one of the 72 Translatours is false This Aristobulus was also sirnamed the Master or the Doctor as we may see 2 Maccabees Chap. 1. because he was Tutour to King Ptolomy For I cannot assent to Scaliger who makes a distinction betwixt that Aristobulus mentioned in the History of the Maccabees and Aristobulus the Peripatetick who dedicated his Expositions upon Moses's Law to Ptolomy Phâ—lometor Vales. q This book of Enoch is quoted by Jude in his Canonical Epistle It was an Apocryphal book and not received amongst the Authentick Scriptures of the Jewes But the Apostles and the antient Fathers in imitation of them have not been afraid to quote Apocryphal books which seemed to confirm the truth Georgius Syncel in his Chronicle quotes an excellent fragment out of this book of Enoch's Vales. * Some Excerptions out of Anatolius's Arithmetick are yet extant Vales. r We have the like example in Chap. 11. book 6. Where Alexander ruled the Church of Jerusalem joyntly with Narcissus These two are the most antient instances of Assistant
and having despised earthly things was by sire offered up as a victim well pleasing to God in the sixth year of Diocletian's and Maximian's Empire In which passage this is observable that the sixth year of Diocletian's Empire is put for the sixth year of the persecution Vales. a Symeon Metaphrastes has transcribed this whole relation of the Martyrdom of Pamphilus and his companions out of our Eusebius adding some things and altering others as he usually does But he seems to have been furnished with more perfect copies of Eusebius than those we now have which will manifestly appear to the Reader who may meet with Metaphrastes's account hereof in that Latine version of him which Lipomanus and Surius put forth Tome the third aâ— the first of June pag. 139. Edit Venet. Anno. 1581. Vales. b He means the Minor Prophets who were twelve in number this passage is more clearly exprest in Metaphrastes thus It is worth our while to admire the number of the men which represents a certain Prophetick and Apostolick grace For it happened that they were in all twelve of the same number with the Patriarchs Prophets and Apostles as we are informed Vales. c This passage also is more perfect in Metaphrastes after this manner He was Pamphilus a man truly pious loving and friendly towards all men really demonstrating the truth of his name the import of Pamphilus is friend to all men the ornament of the Church at Caesarea c. See Lipomanus and Surius's version of Metaphrastes aâ— the fore-cited place Vales. d In the Maz. Med. and Fuk. M. SS 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us prosecute in the Imparative mood Moreover hence we may make this manifest collection to wit that this Book concerning the Martyrs of Palestine was Eusebius's own work written by him after his Books concerning Pamphilus's Life and after his Ecclesiastick History Vales. e There may be a double meaning given of these words For the import of them may be either that Aelia was Valens's country or that he was a Deacon of the Church of Aelia Symeon Metaphrastes followed this latter sence as appears from his words The like ambiguity I took notice of before book 5. chap. 1. note o where we spoke concerning Sanctus a Deacon of Vienna Vales. f 'T is easily discernable that the Greek Text is here corrupted I suppose it may be thus amended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have followed in our version and it agrees with Symeon Metaphrastes's interpretation as 't is evident from Gentianus Hervetus's translation in Lipomanus's Edition at the month of February see note a in this chapter But Hervetus has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get by heart whereas that term signifies to recite by heart as we observed before Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here used seems to be taken passiveâ—y for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Euscbius's meaning is that Firmilianus the Judge was well versed in passing such sentences and in extracting examinations by tortures But because the same term is taken in an active sense hereafter in this chapter it ought also to be taken so here By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius means the scourges and tortures Vales. h These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God are wanting in the Med. M. S. Eusebius's meaning is that those Aegyptians who gave themselves the names of Israelites or Jews did both by their actions and names represent the true and genuine Israel and those Jews who were inwardly such Vales. i Eusebius alludes to that passage in S t Paul Rom. 2. 28 29. where the Apostle makes two sorts of Jews some that were Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly others that were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly the former as he affirms are not truly Jews because they observed the bodily ceremonies only of the Law the latter are really Jews whose Circumcision is that of the heart in the Spirit and not in the Letter See Origen Chap. 1. Philocal Vales. * Galat. 4. 26. †Heb. 12. 22. k Eusebius seems to mean Firmilianus's desire of knowing from the Egyptian Martyrs where that Jerusalem was which they called their Country Whence we may make this remark by the by that 't is sufficiently evident as we observed before Book 4. Chap. 6. note e. there was no City upon earth at that time called Jerusalem Otherwise Firmillanus President of Palestine would never have been so earnest in his enquiries of the Martyrs where Jerusalem was scituated But the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot I think be taken in that sense I have mentioned Indeed this place is obscure and if I mistake not faulty Therefore Symeon Metaphrastes when he transcribed this passage from Eusebius on set purpose omitted these words Vales. l At this place Symeon Metaphrastes adds some words which deserve to be set down here Nondum autem dictum c. The Judge had scarce made an end of speaking when a young man belonging to Pamphilus's family called out at some distance and coming out of the midst of the crowd into the presence of those who sate round in the place of Judicature requested that their bodies might be interred This was the B. Porphyrius one of Pamphilus's own breeding not full eighteen years old a youth well skilled in the Art of writing but one that concealed these praises by his modest behaviour in regard he had been educated under so eminent a person Vales. m Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire at a distance Christophorson seemes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slow or remiss fire see his translation Hervetus also has rendred it thus pronuntiat sententiam ut tradatur molli lento igni he pronounc't sentence upon him that he should be set into and consumed by a soft and gentle fire The same is confirmed by Eusebius's following words for he says that Porphyrius was â—astned to a stake and that the pile which lay round him but at some distance was kindled that so the Martyr might be consumed by a slack fire We read of the same sort of punishment in the passion of Pionius and of other Martyrs Eusebius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense hereafter where he mentions Julianus Further we must take notice that both Porphyrius and Julianus were Catechumens as Metaphrastes informs us Vales. * See B. 6. Chap. 19. note p. n This garment is in the Greek termed ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see its description in A. Gellius Book 7. Chap. 12. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original it peculiarly imports that age which is fit for warfare which Livy stiles Militarem aetâ—tâ—m the Military age beginning from the seventeenth year of a mans age says Plutarch in Graccho p Christophorson judged amiss in that he supposed by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks were meant For at that time there were no Monks or if