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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38749	The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English.; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English.; Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English.	1683 (1683)	Wing E3423; ESTC R6591	2,940,401	764

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

after this manner CHAP. IX The Rescript of Adrian that we Christians should not be unjustly prosecuted TO Minutius Fundanus I received a letter written to me from that eminent person Serennius Granianus your predecessour Indeed this business a I judge is not to be passed by undiscussed least both the Christians be molested and also an occasion of doing mischief given to Sycophants Wherefore if the men of your Province can by a due way of complaint openly charge the Christians with any accusation and so doe it as that they appear and answer it before the seat of judicature let them make it their business onely to take such a course as this against them but let them not use tumultuous outcries and clamours For it s most requisite if any person preferr's a complaint that you should have the cognisance of the matter If therefore any one does accuse them and make out that they doe any thing contrary to the Laws doe you give sentence according to the nature of the offence But if it be certain that any does frame an accusation meerly out of a malicious detraction doe you determine according to the heinousness of the crime and take care that due punishment be inflicted on him And thus much concerning the Rescript of Adrian CHAP. X. Who in the Reign of Antoninus were Bishops of the Roman and Alexandrian Sees BUt Adrian having paid the dues of nature after he had reigned one and twenty years Antoninus surnamed Pius succeeded in the Roman Empire In whose first year Telesphorus departing this life in the eleventh year of his presidency Hyginus assumed the Episcopal Government of the Roman Church Moreover Irenaeus relates that Telesphorus ended his life with a glorious Martyrdom manifesting in the same place that in the times of the aforesaid Hyginus Bishop of the Romans flourished at Rome both Valentinus the introducer of his own Heresie and also Cerdo the Founder of the errour of the Marcionites his words are these CHAP. XI Concerning those who were Arch-Hereticks in these times FOr Valentinus came to Rome when Hyginus was Bishop there but he flourisht in the times of Pius and continued to those of Anicetus Cerdo also who was master to Marcion flourisht in the times of Hyginus who was the ninth Bishop he went into the Church and openly confessing his errour so continued at Rome sometimes teaching privately other while again acknowledging his errour but being now and then reprehended for his impious doctrine he withdrew himself from the assembly of of the brethren Thus far Irenaus in his third book against Heresies Moreover in his first book he again says this concerning Cerdo But one Cerdo deriving the original of his errours from the Tenets of Simon came to Rome in the times of Hyginus who was the ninth that in the Episcopal succession from the Apostles had that See and taught that that God who was Preacht under the Law and by the Prophets is not the father of our Lord Jesus Christ For the one is known the other unknown the one is just the other good Marcion of Pontus an impudent blasphemer succeeding him did mightily propagate that opinion But the same Irenaus having sounded the bottom of that immense depth of matter full of various errours which Valentinus had put together does fully discover the secret and occult deceit and wickedness that like a Serpent lurking in its hole lies hid within him Moreover he says there was at the same time another person by name Mark who was most expert at Magical delusions and further he declares their prophane rites of initiation and their most detestable mysteries in these very words For some of them prepare a nuptial-bed and perform a secret ceremony by pronouncing some words over such as are to be initiated and a marriage they say thus made by them is spiritual and conformable to the celestial nuptials But others of them bring those that are to be initiated to the water and dipping them use this form of words In the name of the unknown Father of all In the truth the Mother of all In Him who descended upon Jesus Another sort of them pronounce Hebrew names to put those that are to be initiated into the greater consternation But Hyginus dying after he had been Bishop four years Pius undertook the Government of the Roman Church Moreover at Alexandria Mark was chosen Pastour Eumenes having sat there thirteen years compleat Which Mark dying after he had presided there ten years Celadion assumed the Government of the Alexandrian Church and at Rome Pius departing this life in the fifteenth year of his presidency Anicetus was preferred to that See In whose time Hegesippus relates that he himself came to Rome and continued there untill Eleutherus was made Bishop But at that time flourished Justin and was singularly eminent one that in a Philosophical habit was an assertour of the Divine Word and earnestly contended for the Faith in his writings who in the book he wrote against Marcion mentions the man to be alive at that time when he compiled that work His words are these And one Marcion of Pontus who now at this time teacheth his followers and instructs them to believe there is another God greater than him that made the world This man also assisted by devils hath perswaded many throughout the world to speak blasphemy to deny the Maker of the universe to be the Father of Christ and to affirm there is another greater than he that made it And all their followers as we said are called Christians after the same manner as the name of Philosophers derived from Philosophie is in common given to all that profess it though they differ as to their Sects and Opinions To this he adds further saying We have compiled a book against all the Heresies that ever were which if you be willing to read it we will deliver to you The same Justin having wrote many elaborate works against the Heathens dedicated also some other books containing an Apology for our faith to the Emperour Antoninus surnamed Pius and to the Roman Senate For he dwelt at Rome But in his Apologie he makes known himself who and whence he was in these words CHAP. XII Concerning Justin's Apologie to Antoninus TO the Emperour Titus Aelius Hadrianus Antoninus Pius Caesar Augustus and to Verissimus his son the Philosopher and to Lucius By Nature son of Caesar the Philosopher but by Adoption son to Pius the lover of Learning To the sacred Senate also and people of Rome I Justin the son of Priscus the Grandchild of Bacchius who were of Flavia Neapolis a City of Syria-Palestine make my Request and Petition in behalf of those men being my self one of them who are unjustly hated and most injuriously treated by all mankind And the same Emperour being addrest too by other brethren Inhabitants of Asia who were vexed with all manner of molestations by the men of their own Province voutsafed

he found Aquila and Priscilla there who were lately come from Italy thither upon account of the Edict of Claudius commanding all Jews to depart from Rome as it is in the 18 chap. Acts. From all this its apparent that there was a good distance of time between the Council held at Jerusalem and the Edict of Claudius in which space all this we have related was dispatcht by Paul the Apostle In Chronico Alexandrino the Council at Jerusalem is placed on the sixth year of Claudius he had better have said the seventh For so all things agree exactly For Paul staid at Antioch the remaining months of that year wherein the Council was then the following year he travelled through Syria Cilicia Phrygia and Galatia At length in the ninth year of Claudius he came into Greece Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at which time Aquila c. for it may be read in two words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Kings and the Fuk. M. SS Vales. a The same number he sets down in his Chronicon But Josephus in his 2 B. of the Jewish wars says there was somewhat more than ten thousand killed But in his 20 th B. of Antiquities which work he compiled after his History he accounts the number of the slain to be twenty thousand Which number I would rather agree too because these Books as I said were written last by him Vales. b This Agrippa the younger to speak properly was never King of the Jews For after the death of Agrippa his father who dyed the fourth year of Claudius Claudius took him being very young and kept him with him neither did he permit him to succeed in his fathers Kingdom Afterwards Herod the King of Chalcis being dead Claudius gave Agrippa his Uncle's Kingdom which when he had held four years Claudius in the twelfth year of his Reign gave him Thraconitis which was the Tetrarchie of Philip and also the Kingdom of Lysanias having first taken Chalcis from him He transferred to him also the authority over the Temple and the power of electing the High-priests which his Uncle Herod had A little after Nero added to his Kingdom part of Galilce as Josephus writes in his twentieth B. of Antiq. Which being thus its apparent Eusebius was mistaken who wrote both here and in his Chronicon that Agrippa the younger succeeded in his fathers Kingdom presently after the death of his father and was made King of the Jews by Claudius Although Eusebius says not here expresly that he was by Claudius made King presently after his fathers death Indeed out of Josephus it may be evidently shown that the younger Agrippa was not made King immediately after his fathers death For in his second Book of the Jewish wars chap. 13 he makes the twelfth year of Nero wherein the Jewish war began to be the same with the seventeenth of King Agrippa Therefore the younger Agrippa began to reign in the eighth year of Claudius Moreover I will not deny that he was King of the Jews seeing he was King of Galilce and is by Justus reckoned among the Kings of the Jews But I deny that ever he was King of Judea For after the death of the Seniour Agrippa which happened in the fourth year of Claudius Judea was brought into the form of a Province and every year the Procuratours of Caesar were sent thither as Josephus relates Vales. c In the Chronicon of Eusebius Felix is said to have been sent Procuratour into Judea by Claudius in the eleventh year of his Reign But in Scaligers Edition of that work it is more rightly placed on the tenth year of Claudius Yet it seems to be truer that Felix was sent into Judea in the ninth of Claudius For Tracitus in his twelfth Book says That Felix was lately set over the Jews Sulla and Otho being Consuls which was the tenth year of Claudius and in Acts 24. Paul pleading his cause before this same Felix which was done on the thirteenth year of Claudius speaks thus to him For as much as I know that thou hast been for many years a judge unto this Nation Moreover Rufinus is mistaken in that he thinks these are Josephus's words when as it appears that they indeed are Eusebius's Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in Josephus Gelenius renders it enemies which I like not For Josephus by that term means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most eminent Personages Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to attend too or observe In this sense Eusebius uses the word chap. 18. of this Book and in B. 3. chap. 24. This word occurs in Athenaeus Polybius and others Vales. * Acts 21. 38. See Josephus Antiq. B. 20. c. 6 7. See also D r Hammond on Acts 21. 38. b Josephus says there were thirty thousand men which is so to be understood as that the number of the whole multitude was 30000 of which 4000 onely were murtherers And so Josephus will be reconciled to Luke But I agree not with Eusebius who writes that this was done in Nero's time For in Acts 21 this Egyptian is said to have been overthrown a little before Pauls coming to Jerusalem Now Paul came thither in the last year of Claudius which may be gathered from the 24 chap. Acts where Luke writes that Portius Festus was sent as successour to Felix Seeing therefore Festus was sent into Judea in the second year of Nero the overthrow of this Egyptian must necessarily fall on the last year of Claudius The narration of Josephus who seems to refer all this to the times of Nero deceived Eusebius But Eusebius ought to have considered that Josephus does in that place relate all the Acts of Felix together as well what he did under Claudius as what under Nero. Vales. a Indeed this place is very obscure and therefore Musculus as also D r Hanmer omitted it But having considered upon it long and much at length I apprehended the true sense of this place Eusebius therefore says that from the second Epistle of Paul to Timothy this may be gathered to wit that Paul in his first defence was acquitted by the Judges sentence but afterward at his second defence he was condemned The former part hereof he apparently manifests in these words At my first defence no man stood with me and whenas he says I was delivered out of the mouth of the Lyon which is as much as if he had said I was snatcht from Nero's jaws But Paul speaks far otherwise of his second accusation For he does not say The Lord delivered me out of the mouth of the Lyon as he had said before For he foresaw God revealing it to him that he should by no means any longer avoid the sword of the persecutour but should end his life by a glorious martyrdom Therefore when he had said of his first accusation I was delivered out of the mouth of the Lyon concerning his

Religion he would have spoken against him all that hath been said by Christians and as 't is very likely being a Sophista would have enlarged upon that subject For whilst Constantius was living he wrote Encomiums upon him but after his death he loaded him with reproaches and abusive accusations Wherefore had Porphyrius been an Emperour he had undoubtedly preferred his books before Julian's and had Julianus been a Sophista he would have termed him an ill Sophista as he does Ecebolius in his Epitaph upon Julian Since therefore he as being of the same Religion with the Emperour as a Sophista and as the Emperour's friend has related what he thought good we according to our ability will answer what he has written In the first place therefore he says that the Emperour undertook those Books when Winter had lengthened the nights This term to undertake or attempt imports that he made it wholly his business to write a discommendation as the Sophistae usually do when they instruct young men in the rudiments of their Art For he had been acquainted with those Books long before but then he made his attempts against them And having spent a great deal of time in a tedious contest he did not oppose them as Libanius says with solid arguments but for want of truth betook himself to Jests and Drollery whereof he was a great admirer by which means he derided what is firmly established in those Books For whosoever undertakes a Contest against another does usually belie him against whom he manages the dispute one while by perverting the truth at another by concealing it And he that has a Pique against another as an adversary endeavours not only to act but to speak against him in all things and delights to turn the faults that are in himself upon him with whom he is at variance That Julianus and Porphyrius whom Libanius calls The Tyrian Old man did both of them take great delight in scoffing is evident from their own Books For Porphyrius in the Books he wrote concerning Philosophick History has made the Life of Socrates a ridicle who was the eminentest of the Philosophers and has left such passages upon Record concerning him as neither Melitus nor Anytus Socrates's Accusers would have attempted to say Concerning Socrates I say a person admired amongst the Grecians for his modesty Justice and other Virtues Whom Plato the most admirable Philosopher among them Xenophon and the whole company of Philosophers not only honour as a person beloved by God but also repute him to have been endowed with a wisdom more than humane And Julianus imitating his Father has discovered the distemper of his own mind in the Book he entitled The Caesars wherein he has discommended all the Emperours his predecessours not sparing even Marcus the Philosopher That both of them therefore took great delight in Scoffs and Taunts their own writings do sufficiently declare Nor need I many or solid arguments but this is sufficient to represent the humour and disposition of them both This Character I give of them grounding my conjecture concernning their disposition upon the works of each of them But what Gregorius Nazianzenus has said concerning Julianus you may hear delivered in his own words For in His second Oration against the Gentiles he says thus Experience and his assuming the Imperial Dignity and Authority evidenced these things to others But to me they were in a manner apparently manifest long before at such time as I was conversant with him at Athens For he came thither immediately after the innovations attempted by his Brother having requested this of the Emperour The design of this his journey was twofold the one was more honourable namely to see Greece and the Schools there the other was kept secret known but to a very few to wit that he might consult the Sacrificers and Impostours there concerning his own affairs for his impiety was not yet in possession of confidence and liberty At that time therefore I well remember I was no bad Divine concerning this person although I pretend not to be one of their number who are well versed in the knowledge and use of these predictions But the unevenness and inconstancy of his disposition and the incredible extravagancy of his mind made me a Prophet if he be the best Prophet who gives the truest conjecture For 't was my opinion that no good could be portended by an instable neck by shoulders which sometimes he brandished at others represt by wandring and rowling eyes a furious countenance feet unsteady and stumbling a nose breathing forth reproach and contempt ridiculous cuttings of faces signifying the same thing immoderate and excessively loud laughter noddings and then denials by his countenance without any reason a voice represt and cut off by his breath immethodicall and indiscreet questions answers no whit better then these crowding one after another inconstant to themselves nor yet proceeding in a Learned Order What need I give a particular description of every thing Before his Actions I saw he would be the same that I have sinoe found him to be by his Actions And were some of those persons here who were then present and heard me they would be easily induced to attest this To whom when I saw these things I forthwith spake these words How great a mischief to its self does the Roman Empire breed up When I had uttered these words I prayed to God that I might be a false Prophet For that was better than that the world should be filled with such horrid mischiefs and that such a monster should appear the like to which had never been seen before although many deluges are recorded many devastations by fire many earthquakes and chasms and moreover many monstrous and inhumane men and beasts that were prodigious and compounded of several kinds of which Nature produced new forms Upon this account he ended his life in a manner answerable to his madness This Character Gregorius has given us concerning Julianus Moreover that in those many Books in the compiling whereof they imployed themselves they have attempted to violate the truth by perverting some passages of the sacred Scriptures by making insertions in other some and by explaining all things agreeable to their own design many persons have demonstrated in their answers to them who have also overturned and confuted their Fallacies But above all other Ecclesiastick Writers Origen who lived long before Julianus's times by raising objections against himself from such passages in the sacred Scripture as seemed to disturb the Readers and after that by clearing of them has put a stop to the fallacious cavills and verbose niceties of ill-affected persons Which works of his had Julianus and Porphyrius perused carefully and given them a candid reception undoubtedly they would have turned their discourses to some other subject and would not have applied their minds to the writing of fallacies stuft with impiety and

therefore he rendred the whole time of his Reign even undisturbed and pacate and consecrated his whole Family his wife namely and children and all his servants to one God the supream King In so much that that Company which conversed together within the walls of his Pallace differed in nothing from a Church of God Amongst whom were Ministers of God also who performed uninterrupted Acts of worship to the Deity in behalf of the Emperour's safety when as commonly amongst the rest not so much as the bare name of those sort of men that were Religious was permitted to be mentioned CHAP. XVIII That after the Resignation of Diocletian and Maximian Constantius was the first Augustus and was adorned with a Numerous Issue FUrther in recompense of these things a reward from God attended him not long after in so much that he obtained the first and chiefest place of the Empire For those Augusti who were His Seniours by what means I know not divested themselves of their Imperial Dignity which sudden Change befell them on the first year after the demolishment of the Churches from whence forward only Constantius was declared the first and Chiefest Augustus Who at first was adorned with the Diadem of the Caesars together with Galerius and had obtained precedency but after he had given an Egregious Specimen of his own worth in that digni●y of Caesar he was invested with the highest honour amongst the Romans and was styled the First Augustus of those Four afterwards proclaimed Moreover he was the only person that excelled all the other Emperours in a numerous issue being surrounded with a great Quire of Children as well Males as Females Lastly after he had attained to a mature old Age and being ready to pay the Common debt of Nature was at the point of making his departure out of this life then did God again demonstrate himself to him the performer of wonderfull Works and by his providence took care that Constantine the eldest of his Sons should be present with him at his Death in order to his taking possession of the Empire CHAP. XIX Concerning his Son Constantine who when a young man came into Palestine together with Diocletian FOr he convers't with the Emperours who were his Father's Colleagues and made his Residence amongst them agreeable to that ancient Prophet of the Lord Moses as we have already said And having newly past over his years of childhood and arrived at those of his youth he was vouchsafed the highest honour and esteem amongst the foresaid Emperours At which Age of his we Our Selves saw him when he past through the Province of Palestine in Company with the Senior Augustus At whose right hand he stood and appeared a most excellent and glorious person to those who were desirous of seeing him and such a one as even then gave indications of an Imperial height of mind For as to the beautifull shape of his body and his tallness of Stature there was no other person that might be compared to him Moreover he so far excelled his equalls in strength and courage that he was a terrour to them But he was far more illustrious and eminent for the Virtues of his mind than for his bodily endowments and accomplishments And in the first place he beautified his mind with modesty after that with Polite Literature and as well an innate prudence as a wisdome infused from above adorned him in a most transcendent manner CHAP. XX. The departure of Constantine to his Father because of Diocletian's treacherous designes against him FUrther when the then Emperours perceived that the Young man was Couragious strong and Great and endewed with an height and vigour of mind they were wounded with fear and envy They watch't therefore in expectation of a fit opportunity wherein agreeable to their desire they might involve him in ignominy and disgrace Which the young man being sensible of for the treacherous designes which had been once and twice framed against him by the consent and appointment of God were discovered He opened away to his own safety by flying and herein likewise he imitated the great Prophet Moses Further God gave him his assistance in all things and by his Divine providence disposed affairs in such a manner that he should be present with his Father in order to his succeeding him in the Empire CHAP. XXI The Death of Constantius who left his Son Constantine Emperour WHen therefore he had avoided these Treacherous contrivances he made all imaginable hast to his Father into whose presence he came after a long space of time At that instant of his arrivall his Father was at the very point of dying When therefore Constantius beheld his Son present with him whom he did not in the least expect he leapt from his Bed and cast his arms about him and affirming that that only Grief which troubled him now ready to conclude his life to wit the absence of his Son was wholly removed out of his mind he put up a prayer of thanks to God and said that now he accounted Death to be better for him than Immortality Further when he had disposed of his affairs in a manner agreeable to his own mind and had taken leave of his Sons and Daughters who like a Quire surrounded him on every side He ended his life in his Pallace lying on his Royall Bed after he had surrendred the Administration of his Empire agreeable to the Law of Nature into the hands of his eldest Son CHAP. XXII How after the Death of Constantius the Army saluted Constantine Augustus NOr did the State continue deprived of an Emperour But Constantine was adorned with his Fathers Purple and proceeding forth of his Father's House gave all men a demonstration that by a resurrection as 't were the Father continued as yet to Reign in him his Son Then he lead out his Father's Funerall accompanied with the Friends of his Father some of whom went before others followed and with all the splendour imaginable celebrated the Obsequies of that Pious Prince All persons honoured the Thrice-blessed Emperour with Acclamations and Praises and agreed in an unanimous consent that the succession of the Son in the Empire was a Resurrection of the dead Father And forthwith even at the first word they Saluted the young Prince Emperour and Augustus with fortunate Acclamations Which expressions uttered in praise of the Son were an ornament indeed to the dead Emperour but they loudly proclaimed the Son Blessed who was declared the Successour to so great a Father Moreover all the Provinces subject to his Empire were filled with gladness and a joy that was inexpressible because they had not during the smallest moment of time been deprived of the assistance of an Imperiall Providence and inspection Thus in the Emperour Constantius God gave a demonstration to all persons of our Age that

Lessons he instructed them And truly he himself trusting in the sincerity of his own Faith not only declared but had his thoughts taken up with such matters as these But they were unapt to learn and deaf to all good Documents applauding indeed his sayings with their tongues and Acclamations but in their practises they disregarded them by reason of their unsatiableness CHAP. XXX That He shewed a certain Covetous person the measure of a Grave to the end he might shame him WHerefore one time He took one of those persons about him by the hand and spake these words to him How far Hark ye Do we stretch our Covetous desires Then marking out on the ground the length of a man with a spear which he hapned to have in his hand Although said he you were possest of all the Riches of this world and of the whole Element of the Earth yet you shall carry away nothing more than this space of ground which I have mark't out if even that be allowed you Notwithstanding this Blessed Prince said and did these things yet he reclaimed no person But 't was manifestly evidenced by the very event of affairs that the Emperours Admonitions were rather like Divine Oracles than bare words CHAP. XXXI That he was laught at because of his too great Clemency FUrther whereas there was no fear of any Capital punishment which might restrain ill men from wickedness the Emperour himself being wholly inclined to Clemency and the Governours in each Province wholly neglecting the prosecution and punishment of Crimes this thing exposed the publick Administration of Affairs to no ordinary blame and reprehension whether justly or otherwise every one may judge according as he shall think good Let me be permitted to record the Truth CHAP. XXXII Concerning Constantine's Oration which He wrote to The Convention of the Saints MOreover the Emperour wrote his Orations in the Latine tongue But they were rendred into Greek by the Interpreters whose imployment it was to do this One of these orations done into Greek I will for an instance annex after the close of this present Work to which Speech he himself gave this Title To the Convention of the Saints dedicating that His Discourse to the Church of God which Oration I will subjoyn for this reason least any one should account our Testimony in reference to these matters to be nothing more than Ostentation and Noise CHAP. XXXIII How He heard Eusebius's Panegyrick concerning the Sepulchre of our Saviour in a standing posture BUt that in my judgment is in no wise to be silently overpast which this admirable Prince did even in Our own presence For when we had one time besought him being confident of his singular piety towards God that he would be an Auditor of a Speech of Ours concerning the Sepulchre of our Saviour He gave us Audience with all imaginable willingness And a great company of Hearers standing round within the Imperial Palace it self He himself stood also and together with the rest gave Audience But when We entreated him to rest himself upon his Imperial Throne which was placed hard by he would by no means be perswaded to Sit But with an intent mind weighed what was spoken and by his own Testimony approved the truth of the Theologick Dogmata But when much time had been spent and our Oration was continued to a great length We were desirous to break off But he would not suffer that but entreated us to go on till we had ended our Discourse And when we again Sollicited Him to sit down He on the contrary was urgent in His Refusal sometimes affirming That it was unfit to hearken to Discourses which treated concerning God with ease and remisness at other times saying that this was usefull and advantagious to Him For it was He told us a thing consonant to Piety and Religion to hear Discourses about Divine matters in a standing posture After these things were finished we returned home and betook our selves to our usual Studies and exercises CHAP. XXXIV That He wrote to Eusebius concerning Easter and about the Divine Books BUt He always Sollicitously consulting the good of God's Churches wrote a Letter to us about providing some Copies of the Divinely inspired Oracles as also another Letter concerning the most Holy Feast of Easter For whereas we had dedicated a Book to Him wherein the Mystick account of that Festival was explained in what manner He rewarded and honoured us by His answer any one may perceive by perusing this Letter of His. CHAP. XXXV Constantine's Letter to Eusebius wherein He commends His Oration concerning Easter VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IT is indeed a mighty Attempt and a work superiour to all the power of Oratory to declare the mysteries of Christ agreeably to their dignity and in a due manner to unfold the Reason and Ground of Easter and its Institution and its advantagious and laborious consummation For 't is impossible even to men that are able to understand things Divine to declare those matters according to their dignity Nevertheless I do highly admire your excellent Learning and your Extraordinary diligence and have my self most willingly perused your Book and according to your desire have given order that it should be put into the hands of many persons who sincerely adhere to the observance of the Divine Religion Whereas therefore you understand with how great a delight of mind we receive such Presents as these from Your Prudence take care to please us in future with more frequent Discourses whereto you confess your self to have been by education accustomed But as the saying is we incite you who run to your usuall Studies In as much as this so great an opinion does sufficiently demonstrate that you have not found an unworthy Translatour of Your Writings who can render Your Labours into Latine although 't is impossible that such a Version should express the dignity of Works that are so egregiously eminent God keep You Beloved Brother Such was his Letter in reference to this matter But that which he wrote about providing some Copies of the Scriptures to be read in Churches runs thus CHAP. XXXVI Constantine's Letter to Eusebius concerning the providing some Copies of the Divine Scriptures VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Eusebius IN That City which bears Our Name by the assistance of God Our Saviour's Providence a vast multitude of men have joyned themselves to the most Holy Church Whereas therefore all things do there receive a very great increase it seems highly requisite that there should be more Churches erected in that City Wherefore do you most willingly receive that which I have determined to do For it seemed fit to signifie to Your Prudence that you should order fifty Copies of the Divine Scriptures the provision and use whereof you know to be chiefly necessary for the instruction of the Church to be

Himself to be Being fully perswaded Greatest Emperour that these things are truly gratefull and acceptable to You I have taken a resolution in this present Discourse to set forth to all persons the Causes and Reasons of Your Pious Fabricks glorying in this that I am as 't were the Interpreter of Your Intention and the Relatour of Your Pious mind and that I teach all those things which 't is fit and agreeable every person should be instructed in whose desire it is to understand the Reasons of the Power of God and of Our Saviour on account of which Reasons He who existed long before and had the sole Care and management of the Universe at length came down from Heaven to us for which reasons he cloathed Himself with the humane Nature for which Reasons Lastly He gave access even to death moreover that I declare the reasons of that immortal Life which followed hereupon and of the Resurrection from the dead and not the reasons only but the most evident and rational demonstrations also and the most indubitable Proofs necessary to those who as yet stand in need of these things But now it is time that we should here begin this our design'd discourse They who have ascribed the worship of God the Framer of the world and the supream Governour over all things to those things created by Him and have honoured the Sun and Moon and the other parts of the world and the first Elements of all things Earth Water Air Fire with an appellation equal to their Maker and Framer and have termed those things Gods which neither ever were nor had subsisted nor had had any name unless they had been present with and waited upon the Word of God who made the world such persons in my judgment seem to differ very little from those who passing by the Architect of eximious Works in Imperial Palaces greatly admire the Roofs and Walls and the Paintings thereon which consist of a variety of Flowers and Colours and the Golden Lacunaria and the curious Workmanship thereon and the Carv'd works of Stones and to those very things attribute the praise and name of the skill of the Artist whereas the Cause of the admiration ought not to be ascribed to those things visible to the eye but onely to the Architect of those curious pieces of work and in as much as 't is to be acknowledged that there are many works of great Art and Skill but that He only is wise and skillfull who is the Authour of the Being of such Works as these and of their being beheld by many Nor would they seem in any thing to differ from very young children who should admire the Musical Instrument of the Harp it self which consists of seven Strings and not the Inventour Himself and the person skilled in its Harmony on account of this His knowledge or they who neglecting Him that had performed a brave piece of service in the Wars should adorn the Spear or the Shield with Triumphant Crowns or Lastly they who should honour the Forums the Streets the Edifices the lifeless Temples and the Gymnasia in the same degree with the Mighty Emperour the Authour and Founder of the Great and Royal City whereas 't is not meet to admire the Columns or Stones but rather the wise Builder Himself of this great Work and Him by whose Laws and Sanctions it is Governed In the very same manner also they who with the eyes of the Body behold this Universe ought not to ascribe its Cause either to the Sun or Moon or to any other of the Celestial Bodies but must acknowledge all these to be the Workes of wisdom being in the interim mindfull of the Maker and Framer of them and preferring His Honour and Worship before all other things whatever But from a view of these very Works with an entire affection of mind they must reverence and adore Him namely the Word of God the supream Emperour of this Universe who is not now to be perceived by the eyes of the body but only by a pure and uncorrupt mind For in the Body of a man no one hath ever termed the eyes or head or hands or feet or the rest of the members of a wise and knowing person Wisdom much less has any one termed the Pallium within which such a person is wrapt wise or His house-hold-stuff wise or the Vessels necessary for a Philosopher's use wise but every prudent person admires the invisible and disappearing mind that is in man In the same manner also rather than we should wonder at the visible Works of this whole world which are corporeal and framed of one and the same matter we ought to admire that undiscerned and invisible Word the Framer and Beautifier of this Universe Who is the onely-begotten Son of God Whom the Maker of all things Himself a Being that far transcends every substance hath begotten of Himself and hath constituted Him the Ruler and Governour of this Universe For whereas it was impossible that the transient and frail substance of Bodies and the Nature of rational Creatures which had been newly made should approach God the Supream Rectour because of that infinity of distance whereby He excells them For He is unbegotten plac'd above and beyond all things inexplicable incomprehensible inaccessible inhabiting Light that is not to be approach't as the sacred Oracles tell us but they were produced out of nothing and are vastly distant and a long way separated from that unbegotten Nature with good reason therefore the All-Good and Supream God interposed as 't were the Middle Divine and Omnipotent Power of His own onely-begotten Word Which Power is most intimately and most nearly conversant with the Father and abides within Him and enjoyes His Secrets nevertheless it does most graciously condescend and let down it self and in a manner adapts and fits it self to those who are far distant from the supream Height For otherwise it would be a thing neither pure nor holy that He who is plac't above and beyond all things should be joyned with corruptible matter and Body Therefore the divine Word came down and put Himself into this Universe and having taken the Reins of the whole world into His hands Governs it by an incorporeal and divine power and like a most wise Charioteer manages it according as it seems good to Himself Now the demonstration of this Discourse is clear and perspicuous For if those parts of the world do subsist of themselves which we have usually termed the first Elements namely Earth Water Air and Fire which consist of a nature void of reason as we see with our own eyes or if there be one matter or substance common to them all which those persons skilled in such things as these are wont to term the Receptacle Mother and Nurse of all and if that be without Form and Figure wholly void of Life and Reason whence hath it

fourteenth day of the Moon according to the Gospel in no wise violating but exactly following the rule of faith And moreover I Polycrates the meanest of you all according to the tradition of my kinsmen some of whom also I have followed for seven of my relations were Bishops and I am the eighth all which kinsmen of mine did alwaies celebrate the day of Easter when the people of the Jews removed the Leaven I therefore brethren who am Sixty five years old in the Lord and have been conversant with the brethren disperst over the world and have read the whole Scripture through am not at all terrified at what I am threatned with For those who were greater than I have said We ought to obey God rather than men To these words speaking of all the Bishops who were present with him when he wrote and were of the same opinion with him he adjoyns thus much saying I could make mention of the Bishops who are present with me whom you requested me to convene and I have called them together whose names should I annex to this Epistle they would be very numerous all which persons having visited me who am a mean man did by their consent approve of this Epistle well knowing that I have not born these hoary hairs in vain but have alwaies lead my life agreeable to the precepts of the Lord Jesus After this Victor the Bishop of Rome did immediately attempt to cut off from the common unity the Churches of all Asia together with the adjoyning Churches as having given their assent to heterodox opinions and by his letters he publickly declares and pronounces all the brethren there to be wholly excommunicate but this pleased not all the Bishops therefore they perswade him to the contrary advising him to entertain thoughts of Peace of Unity and love of Christians among one another Moreover their Epistles are now extant wherein they have sharply reproved Victor Among whom Irenaeus having written a Letter in the name of those brethren in Gallia whom he presided over does indeed maintain that the mystery of our Lords Resurrection ought to be celebrated onely on a Sunday but does in many other words seasonably advise him not to cut off whole Churches of God for observing an antient custom derived down to them by tradition to which words he adjoyns thus much For the controversie is not onely concerning the day but also concerning the very form of the Fast for some suppose they ought to Fast one day others two others more others computing forty continued hours of the day and night make that space their day of Fasting and this variety in observing the Fast has not been begun in our age but a long while since in the times of our Ancestours who being as 't is probable not so diligent in their Presidencies proposed that as a custom to their successours which was introduced by simplicity and unskilfulness And yet nevertheless all these maintained mutual peace towards one another which also we retain Thus the variety of the Fast commends the consent of the faith Hereto he adjoins a relation which I will sutably insert in this place it is thus And the Presbyters who before Soter Presided over that Church which You now govern I mean Anicetus and Pius Hyginus Telesphorus and Xystus these persons I say neither observed it themselves nor did they permit those with them to observe it Nevertheless although they themselves observed it not yet they maintained peace with those that came to them from those Churches wherein it was observed But the observation of it amongst those who kept it not seemed to have much more of contrariety in it Neither were any persons ever excommunicated upon account of this form of the Fast but the Presbyters your predecessours who observed it not sent the Eucharist to the Presbyters of those Churches which observed it not and when Polycarp of blessed memory came to Rome in the times of Anicetus and there had been a small controversie between them concerning some other things they did straightway mutually embrace each other having not desired to be contentious with one another about this head For neither could Anicetus perswade Polycarp not to observe it because he had always kept it with John the disciple of our Lord and the other Apostles with whom he had been conversant nor did Polycarp induce Anicetus to observe it who said he ought to retain the usage of the Presbyters that were his predecessours These things being thus they received the communion together And Anicetus permitted Polycarp to wit out of an honourable respect to him to consecrate the Sacrament in his own Church and they parted peaceably one from another as well those who observed it as those who observed it not retaining the Peace and Communion of the whole Church Indeed Irenaeus being truly answerable to his own name was after this manner a Peace-maker and advised and asserted these things upon the account of the Peace of the Churches The same person Wrote not onely to Victor but sent Letters also agreeable hereunto to several other Governours of Churches concerning the said controversie which was then raised CHAP. XXV How all with one consent unanimously agreed about Easter MOreover those Bishops of Palestine whom we mentioned a little before to wit Narcissus and Theophilus and with them Cassius Bishop of the Church at Tyre and Clarus Bishop of that at Ptolemais together with those assembled with them having treated at large concerning the tradition about Easter derived down to them by succession from the Apostles at the end of their Epistle they adjoyn thus much in these very words Make it your business to send Copies of this our Epistle throughout the whole Church that so we may not be blamed by those who do easily seduce their own souls we also declare to you that they celebrate Easter at Alexandria on the same day that we doe for Letters are conveyed from us to them and from them to us so that we observe the holy day with one consent and together CHAP. XXVI How many Monuments of Irenaeus's Polite Ingenie have come to our hands BUt besides the fore-mentioned works and Epistles of Irenaeus's there is extant a most concise and most necessary book of his against the Gentiles entituled concerning Knowledge And another which he dedicated to a brother by name Marcianus containing a Demonstration of the Apostolick Preaching And a Book of Various Tracts wherein he makes mention of the Epistle to the Hebrews and that called The wisdom of Solomon and quotes some sentences out of them And thus many are the writings of Irenaeus which came to our knowledge But Commodus having ended his Government after he had reigned thirteen years Severus obtained the Empire Pertinax having not Governed full out six months after the death of Commodus CHAP. XXVII How many

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 S●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