Sons Caesars in the three ten years of his Reign He celebrated the Dedication of the Martyrium at Jerusalem ibid. Chap. 41. That in this interim He ordered a Synod to be convened at Tyre because of some controversies started in Egypt ibid. Chap. 42. Constantine's Letter to the Synod at Tyre Page 620 Chap. 43. That at the Feast of Dedication of the Church at Jerusalem there were Bishops present out of all the Provinces ibid. Chap. 44. Concerning their Reception by Marianus the Notary and concerning the money distributed amongst the poor and the sacred Gifts of the Church Page 621 Chap. 45. Various discourses of the Bishops in the sacred Assemblies as also of Eusebius himself the Authour of this Work ibid. Chap. 46. That He afterwards recited his Description of our Saviour's Martyrium and his Oration upon Constantine's Tricennalia before the Emperour Himself Page 622 Chap. 47. That the Synod at Nicaea hapned on Constantine's Vicennalia but the Dedication of the Church at Jerusalem was performed on His Tricennalia ibid. Chap. 48. That Constantine was displeased with one who praised Him too highly ibid. Chap. 49. The Marriage of Constantius Caesar His Son Page 623 Chap. 50. The Embassie and Presents sent from the Indians ibid. Chap. 51. That Constantine having parted his Empire betwixt His three Sons instructed them in the Art of Governing and Offices of Piety ibid. Chap. 52. How when they were arrived at man's estate He taught them Piety ibid. Chap. 53. That after He had Reigned abut two and thirty years and lived above sixty He had a Body that was sound and healthy Page 624 Chap. 54. Concerning those who abused his eximious humanity to avarice and a pretence of Piety ibid. Chap. 55. How Constantine wrote Orations to the very last day of his Life Page 625 Chap. 56. How making an expedition against the Persians He took the Bishops along with him and provided a Tent made in form of a Church ibid. Chap. 57. That having received the Embassie of the Persians He watcht all night together with others on the Feast of Easter ibid. Chap. 58. Concerning the Building of that termed the Martyrium of the Apostles at Constantinople Page 626 Chap. 59. A further description of the same Martyrium ibid. Chap. 60. That in this Church also He built himself a Sepulchre ibid. Chap. 61. The Emperour's indisposition of Body at Helenopolis and his Prayers Also concerning his Baptism Page 627 Chap. 62. Constantine's request to the Bishops that they confer Baptism upon him Page 628 Chap. 63. In what manner he praised God after he had received Baptism Page 629 Chap. 64. The death of Constantine on the Festival of Pentecost about noon ibid. Chap. 65. The Lamentations of the Milice and Tribunes Page 630 Chap. 66. That His Body was carried from Nicomedia to Constantinople into the Palace ibid. Chap. 67. That even after His death he was honoured by the Comites and the rest in the same manner as when he was alive ibid. Chap. 68. In what manner the Army resolved that his sons should be forthwith Proclaimed Augusti Page 631 Chap. 69. The mourning aâ— Rome for Constantine and the Honour done him by Pictures after his death ibid. Chap. 70. That his Body was deposited at Constantinople by his Son Constantius ibid. Chap. 71. The performance of the solemn prayers in that termed the Martyrium of the Apostles at the Funeral of Constantine ibid. Chap. 72. Concerning the Bird termed the Phoenix Page 632 Chap. 73. In what manner they Stampt Constantine on Coyns ascending up into Heaven as t were ibid. Chap. 74. That whereas God had been honoured by Him He was on the other hand deservedly honoured by God ibid. Chap. 75. That Constantine was more pious than any of the foregoing Roman Emperours Page 633 The Contents of the Emperour Constantine's Oration which he Entituled to the Convention of the Saints Chap. 1. THE Preface makes mention of Easter and that Christ having been several waies beneficial to all men hath had plots framed against him by those on whom he has conferred favours pag. 635 Chap. 2. An Address to the Church and to his Hearers that they would Pardon and amend his mistakes Page 636 Chap. 3. That God is both the Father of The Logos and the Framer of the whole Creation and that it were impossible for things to consist if their Causes were diverse Page 637 Chap. 4. Concerning their Errour who worship Images Page 638 Chap. 5. That Christ the Son of God framed all things and has appointed to every thing the term of its Existence ibid. Chap. 6. Concerning Fate that what is discourst of it is false and this is demonstrated both from Humane Laws and things created which are moved not disorderly but in a regular manner by which order of theirs they demonstrate the Command of the Creator Page 639 Chap. 7. That in things which we can't understand we ought to glorifie the Creator's wisdom nor must we suppose Chance or any thing else save God to be the cause of them pag. 641 Chap. 8. That God does plentifully supply men with those things that are usefull but with such as are for delight He furnishes them in an indifferent manner only bestowing both sorts so as may be agreeable to their profit and advantage ibid. Chap. 9. Concerning the Philosophers who because they desired to know all things erred as to their Opinions and some of them were exposed to dangers Also concerning the Opinions of Plato Page 642 Chap. 10. Concerning those men who do not only reject the Dogmata of the Sacred Scriptures but them of the Philosophers also and that we either ought to give the Poets credit in all things or in nothing Page 643 Chap. 11. Concerning our Lord's coming in the flesh what it was and for what reasons it has hapened ibid. Chap. 12. Concerning those who knew not this Mystery and that their ignorance is voluntary and what great blessings await those who know it and especially them who have died in Confession Page 647 Chap. 13. That a difference of the parts of the Creation is necessary and that a propensity to Good and Evil springs from the will of men and therefore that the judgment of God is necessary and agreeable to Reason Page 648 Chap. 14. That a created nature is at a vast distance from an Essence which is uncreated and that man approaches nearest to God by a virtuous Life ibid. Chap. 15. What Precepts our Saviour delivered and what Miracles he wrought and how beneficial He hath been to those who own a subjection to Him Page 649 Chap. 16. That the Coming of Christ is foretold by the Prophets and that he was appointed for the destruction of Idols and Idolatrous Cities Page 650 Chap. 17. Concerning the wisdom of Moses which was emulated by the Wise men amongst the Heathens also concerning Daniel and the Three Children Page 651 Chap. 18. Concerning Sibylla Erythraea who prophesied in an Acrostick of
having reigned something more than a year Trajan succeeded him It was his first year wherein Cerdo succeeded Avilius who had governed the Alexandrian Church thirteen years This Cerdo was the third from Annianus who first presided there At this time also Clemens yet governed the Roman Church he being also the third that after Paul and Peter had the Episcopal dignity there Linus being the first and after him Anencletus CHAP. XXII That Ignatius was the Second that presided over the Alexandrian Church MOreover Euodius having been constituted the first Bishop at Antioch the second was Ignatius a man famous in those times Simeon likewise was the second who after our Saviours brother at the same time entred upon the publick charge over the Church at Jerusalem CHAP. XXIII A Relation concerning John the Apostle AT the same time the Apostle and also Evangelist John the same whom Jesus loved remaining yet alive in Asia governed the Churches there being returned from his Exile in the Island after the death of Domitian For that he was hitherto alive it is sufficiently confirmed by two who evidence the matter and they are very worthy of credit having been constant assertours of Catholick sound Doctrine I mean these persons Irenaeus and Clemens Alexandrinus The former of whom in his second book against Heresie writes thus word for word And all the Elders that were conversant in Asia with John the disciple of our Lord do testifie that John delivered it to them for he continued among them untill Trajans time And in the third book of that work he manifests the same thing in these words Moreover the Church at Ephesus was founded indeed by Paul but John continuing among them untill Trajans time is a most faithfull witness of the Apostolick Tradition And Clemens likewise having evidently shown the time adds withall a Relation very necessary for those who delight to hear good and profitable things in that work of his which he entitled who that rich man is that shall be saved Let us therefore take his book and read the story which is thus Hear a Relation which is not a feigned story but a real truth delivered concerning John the Apostle and kept in remembrance For after the death of the Tyrant he returned from the Island Patmos to Ephesus and being thereto requested he went to the neighbouring Provinces in some places constituting Bishops in others setting in order whole Churches and other where electing into the Clergy some one or other of those who were made known to him by the Spirit Coming therefore to one of the Cities not far distant the name whereof some mention and moreover having refreshed the brethren at length casting his eyes upon a youth of a goodly stature of body comely countenance and lively disposition he lookt upon him whom he had Ordained Bishop and said This youth I doe with all imaginable care commit to thy charge in the presence of the Church and of Christ as a witness And when he had undertaken this charge and promised his utmost care thereof John declared and desired the same again And afterwards returned to Ephesus But the Presbyter taking home the youth committed to his custody educated him kept him within compass and cherished him and at length baptized him but after that he abated something of his great care and caution over him because he had fortified him with that most absolute defence to wit the Seal of the Lord. But having obtained his freedom a little too early some idle dissolute young men that were inured to all manner of vice keep him company and first of all they entice him with sumptuous Banquets then going out by night to rob and strip those they could meet with they carry him a long with them afterwards they desire him to be their complice in greater rogueries So by little and little he was accustomed to lewdness and because he was high spirited having once left the right way like a strong hard mouthed horse holding the bitt between his teeth he was so much the more fiercely hurried into destruction In fine despairing of the salvation of God he spent not his thoughts now upon any trifling designe but attempted some enormous wickedness in as much as he was wholly past all hope he scorned to run the hazard of so mean a punishment as other theeves did Taking therefore those his accomplices and having formed them into a Troop of theeves he was readily made their commander in chief being the fiercest the most bloudy and cruelest person of them all Sometime after and there happening some necessity for it they send again for John who after he had set in order those things upon account whereof he came said Come on Bishop restore us that which was committed to thy custody which I and Christ delivered to thee to take care of in the presence of the Church as witness over which thou dost preside But he at first was astonished supposing himself to be falsely accused about money which he had not received neither could he give credit to John concerning his demand of what he had not nor yet durst he disbelieve him But when John had said I demand the young man and the soul of our brother the old man fetching a deep sigh and also weeping said he is dead How and what kind of death To God said he he is dead for he proved wicked and extreamly naught and in conclusion a thief And now instead of continuing in the Church he hath taken possession of the mountain with a troop of associates like himself The Apostle therefore having rent his garment and with a great outâ—ry smiting his head I left said he an excellent keeper of our brothers soul But let an horse be presently brought me and let me have a guide to direct me in the way He rode as he was forthwith from the Church and coming to the place is taken by the watch which the Theeves had set he flyes not nor makes entreaty but calls out For this purpose I came bring me to your captain he in the mean time armed as he was stood still but as soon as he knew John approaching being ashamed he fled But he forgetfull of his Age with all possible speed pursued him crying out Son why doest thou flee from thy Father unarmed and aged Have compassion on me my son fear not as yet there is hopes of thy salvation I will intercede with Christ for thee if need require I will willingly undergoe death for thee as the Lord underwent it for us I will by way of recompence give my soul for thine stand still believe me Christ hath sent me He having heard this first stood still looking downward then he threw away his armour afterwards trembling he wept bitterly and embraced the approaching old man craving pardon as well as he could for crying and being as it were baptized the second time with tears onely he hid his right
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
containing some short notes concerning the soul wherein he proposes divers questions pertinent to the explication of that Subject and produces the opinions of the Philosophers among the Gentiles which he promiseth to confute and to set forth his own opinion thereof in another work of his He also composed a Dialogue against the Jews being a conference which he had at the City of Ephesus with one Trypho the most famous person amongst the Jews at that time In which book he manifests after what manner divine grace incited him to embrace the doctrine of the true faith and with what sedulous earnestness he before that set himself about the study of Philosophy also with how great an ardency of mind he was laborious in finding out the truth Moreover in the same book he relates concerning the Jews how that they formed treacherous plots and contrivances against the doctrine of Christ and useth these express words to Trypho So far were you from a repentance of your impious doings that you chose out some men fit for such a design and at that time sent them forth from Jerusalem over the whole world to publish this that there was an impious Sect called Christians sprung up and to divulge the same reproaches which all those that are ignorant of our Religion doe now fasten upon us so that you are not onely the authours of your own wickedness and errour but also give the sole occasion thereof to all other men He says also in the same work that the gifts of Prophecy even in his time shone forth upon the Church Moreover he has mentioned the Revelation of John and says expresly 't was written by that Apostle Also he recites severall testimonies of the Prophets which in his dispute with Trypho he evinces were cut out of the Bible by the Jews Several other works also of his are extant among many of our Christian brethren Further the Books of this person were so highly esteemed by the Antients that Irenaeus quotes some expressions of his partly in his fourth book against Heresies where he produces these words of his And Justin â—ays well in his book against Marcion I would not have credited the Lord himself if he had Preached any other God than him who was the Maker of the world and partly in his fifth book of the same work where he quotes these words of his It was well spoken of Justin to wit that before the coming of our Lord Satan never durst blaspheme God because till then he did not certainly know his own condemnation And let thus much be here necessarily said by us to incite such as are lovers of learning to have an high esteem for and accurately to read over his books Thus far concerning Justin. CHAP. XIX Who in the Reign of Verus presided over the Churches of Rome and Alexandria NOw the foresaid Emperour being in the eighth year of his Reign Anicetus having compleated the eleventh year of his Episcopal dignity over the Roman Church was succeeded by Soter And moreover Celadion having presided fourteen years over the Church at Alexandria Agrippinus was his successour in that See CHAP. XX. Who then Governed the Church of Antioch AT that time also Theophilus the sixth from the Apostles flourisht in his Presidency over the Church at Antioch for Cornelius successour to Heros was the fourth that presided there after whom Eros in the fifth remove from the Apostles succeeded in that Episcopal See CHAP. XXI Concerning the Ecclesiastical Writers who flourisht in that Age. IN those times Hegesippus flourisht in the Church of whom we have made frequent mention in the foregoing book and Dionysius Bishop of the Corinthians also one Pinytus Bishop of the Cretians Moreover Philippus Appollinaris and Melito Musanus also and Modestus and lastly Irenaeus All which persons wrote books that are come to our hands containing the sound doctrine and true faith delivered by the Apostles CHAP. XXII Concerning Hegesippus and those he makes mention of MOreover Hegesippus in his five books of Historicall memorials which are come to our hands has leâ—t a most full and compleat account of his own faith and opinion Wherein he declareth that travelling as far as Rome he discourst with many Bishops and from them all heard one and the same doctrine You may please to hear him after some words of his concerning the Epistle of Clemens to the Corinthians continuing his discourse thus And the Corinthian Church continued in the true faith untill Primus came to be Bishop there with whom I had some discourse in my voyage to Rome and was conversant with the Corinthians a sufficient time wherein we received mutual refreshment from the true faith But arriving at Rome I staied there till Anicetus's time whose Deacon Eleutherus then was after Anicetus succeeded Soter and next to him Elutherus Now in every succession of Bishops and throughout each City the doctrine is conformable to what the Law the Prophets and our Lord Preach't And the same Authour subjoines an account of the Heresies which were broacht in his age in these words And after James the Just had suffered Martyrdom as the Lord had also for the preaching of his doctrine Simeon the son of Cleophas which Cleophas was Uncle by the mothers side to our Saviour was constituted Bishop in his room whom all preferred to be second Bishop there because he was the Lords Cousingerman by the mothers side Upon which account that Church was stiled a Virgin for it was not hitherto corrupted with vain opinions Thebuthis because he was not made a Bishop was the first that began to vitiate it This man was one of those that took his rise from the seven Sects which were amongst the Jewish people of which Simon was another from whom the Symoniâ—ns and Cleobius from whom the Cleobians and Dositheus from whom the Dositheans and Gortheus from whom the Gortheans and Masbotheus from whom the Masbotheans had their denomination from these also came the Menandrians and the Marcionists and the Cartocratians and the Valentinians and the Basilidians and the Saturnilians each of which men in particular was an introducer of his own opinion From these came the false Christs the false-Prophets and the false-false-Apostles who rent asunder the Unity of the Church by their corrupt opinions brought in against God and his Christ. Moreover the same Writer gives an account of the Heresies which were heretofore amongst the Jews in these words There were divers Sects and Opinions in the Circumcision among the children of Israel which were opposite both to the tribe of Judah and also to Christ to wit the Essaeans the Galilaeans the Hemerobaptists the Masbotheans the Samaritâ—s the Sadducees and the Pharisees And he writes many other things of which we have partly made mention before and inserted his relations in their proper and opportune places and times Also he produces several passages out of the Gospel according to the Hebrews out
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
he was either sitting or standing should he have heard such words as these And this may be manifested from those Epistles of his which he wrote either to the neighbouring Churches to confirm them or to some brethren to admonish and exhort them Thus far Irenaeus CHAP. XXI How Apollonius suffered Martyrdom at Rome AT the same time of Commodus's Empire our affairs were converted into a quiet and sedate posture peace by the divine grace encompassing the Churches throughout the whole world In which interim the saving Word of God allured very many of all sorts of men to the religious worship of the universal God So that now many of those at Rome who were very eminent both for riches and descent did together with their whole housholds and families betake themselves to the attaining of salvation But this could not be born with by the envious devil that hater of good being by nature malicious Therefore he arms himself again inventing various Stratagems against us At the City Rome therefore he brings before the judgement seat Apollonius a man who was at that time one of the faithfull and very eminent for his Learning and Philosophy having stirred up one of his ministers who was fit for such a wicked enterprize to accuse this person Now this wretch having undertaken this accusation in an unseasonable time for according to the Imperial Edict the informers against those that were Christians were to be put to death had his legs forthwith broken and was put to death Perennis the Judge having pronounc't this sentence against him but the Martyr most beloved by God after the Judge had earnestly beseeched him by many entreaties and requested him to render an account of his Faith before the Senate having made a most elegant defence before them all for the faith he profest was as it were by a decree of the Senate condemn'd to undergoe a capital punishment For by an ancient Law 't was establisht amongst them that those Christians who were once accused before the judgment-seat should in no wise be dismist unless they receded from their opinion Moreover he that is desirous to know Apollonius's speeches before the Judge and the answers he made to the interrogatories of Perennis the oration also which he spoke before the Senate in defence of our faith may see them in our collection of the sufferings of the antient Martyrs CHAP. XXII What Bishops flourisht at that time MOreover in the tenth year of Commodus's Reign Eleutherus having executed the Episcopal office thirteen years was succeeded by Victor In the same year also Julianus having compleated his tenth year Demetrius undertook the Government of the Churches at Alexandria At the same time likewise Serapion whom we spake of a little before flourisht being the eighth Bishop from the Apostles of the Antiochian Church At Caesarea in Palestine presided Theophilus and in like manner Narcissus whom we made mention of before at that time had the publick charge over the Church at Jerusalem At Corinth in Achaia Bacchyllus was then the Bishop and at the Church of Ephesus Polycrates Many others 't is likely besides these were eminent at that time but we at it was meet have onely recounted their names by whose writings the doctrine of the true faith has been derived down to us CHAP. XXIII Concerning the Question then moved about Easter AT the same time no small controversie being raised because the Churches of all Asia supposed as from a more antient tradition that the fourteenth day of the Moon ought to be observed as the salutary feast of Easter to wit the same day whereon the Jews were commanded to kill the Lamb and that they ought always on that day whatever day of the week it should happen to be to put an end to their fastings when as notwithstanding 't was not the usage of the Churches over the rest of the world to doe after this manner which usage being received from Apostolick tradition and still prevalent they observed to wit that they ought not to put an end to their fastings on any other day save that of the resurrection of our Saviour upon this account Synods and assemblies of Bishops were convened And all of them with one consent did by their letters inform the Brethren every where of the Ecclesiastick decree to wit that the Mystery of our Lords resurrection should never be celebrated on any other day but Sunday and that on that day onely we should observe to conclude the Fasts before Easter There is at this time extant the Epistle of those who then were assembled in Palestine over whom Theophilus Bishop of the Church in Caesarea and Narcissus Bishop of Jerusalem presided In like manner another Epistle of those Assembled at Rome concerning the same question having Victor the Bishops name prefixt to it also another of those Bishops in Pontus over whom Palmas as being the most antient presided Also an Epistle of the Churches in Gallia which Irenaeus had the oversight of Moreover of those in Osdroëna and the Cities there and a private Letter of Bacchyllus's Bishop of the Corinthian Church of many others also all which having uttered one and the same opinion and sentiment proposed the same judgment and this we have mentioned was their onely definitive determination CHAP. XXIV Concerning the disagreement of the Churches throughout Asia OVer those Bishops in Asia who stifly maintained they ought to observe the antient usage heretofore delivered to them presided Polycrates Who in the Epistle he wrote to Victor and the Roman Church declares the tradition derived down to his own times in these words We therefore observe the true and genuine day having neither added any thing to nor taken any thing from the uninterrupted usage delivered to us For in Asia the great lights are dead who shall be raised again in the day of the Lords Advent wherein he shall come with glory from heaven and raise up all his Saints I mean Philip one of the 12 Apostles who died at Hierapolis and his two daughters who continued Virgins to the end of their lives also his other daughter having whilest she lived been inspired by the holy Ghost died at Ephesus And moreover John who leaned on the Lords breast and was a Priest wearing a plate of Gold and was a Martyr and a Doctor this John I say died at Ephesus Moreover also Polycarp Bishop at Smyrna and Martyr and Thraseas of Eusmema Bishop and Martyr who died at Smyrna What need we mention Sagaris Bishop and Martyr who died at Laodicea And moreover Papirius of Blessed memory and Melito the Eunuch who in all things was directed by the suggestion of the holy Spirit who lies at Sardis expecting the Lords coming to visit him from heaven when he shall be raised from the dead All these kept the day of Easter on the
against Dioscorus and his Brethren They having been in great danger of loosing their lives at length with great difficulty made their escape Johannes Bishop of Constantinople was in the interim wholly ignorant of what had been done in Egypt and he grew famous for his Learning and Eloquence on account whereof he became eminent in all places He was also the first person that inlarged the Prayers usually made in the Nocturnall Hymns which he did for this reason CHAP. VIII Concerning the Prayers of the Nocturnall Hymns sung by the Arians and Homoöusians and concerning the ingagement which hapned between them and that the singing of Hymns in parts wherein one sang one verse another another had its originall from Ignatius Theophorus THe Arians as we have said had their Meetings without the City Every week therefore as often as the Festivall days occurred I mean the Sabbath and Sunday whereon Assemblies were usually held in the Churches they flock't together within the City about the publick Piazza's and sang Hymns adapted to the Arian Heresie answering one another by turns And this they did for the most part all night long Early in the morning they sang the same alternative Hymns passed through the midst of the City out of its Gates and so went to the places where they met But in regard they would not desist from making use of such terms as gave a provocation to the Assertours of the Homoöusian opinion For they frequently Sang such words as these Where are they who affirm Three to be one power Johannes being afraid lest any of the more ignorant sort might be drawn away from the Church by such Hymns in opposition to them appoints some of his own people that they also might imploy themselves in singing of Nocturnall Hymns and by that means both obscure the Sedulity of the Arians about these things and also confirm his own party the Orthodox in the profession of their Faith This design of Johannes's was seemingly good and usefull but the conclusion of it was disturbance and dangers For in regard the Hymns of the Homoöusians in their singing of them in the night were performed with more of pomp and Show for Johannes invented Silver Crosses whereon were carried wax-tapers lighted the Empress Eudoxia being at the charge hereof the Arians who were very numerous and possest with an envious emulation resolved to be revenged and to make an Attack against them For by reason of that power and sway which they had formerly had they were as yet hot and ready for such conflicts and likewise they despised their adversaries Without delay therefore on one of those nights they ingaged Briso the Empresse's Eunuch who at that time was the Singers Instructour received a wound in his forehead by a stone and moreover some persons on both sides were slain The Emperour incensed hereat prohibited the Arians from singing their Hymns any more in publick Such as we have declared were the transactions then We are further to relate whence this usage of singing alternative Hymns in the Church had its original Ignatius the third Bishop of Antioch in Syria from the Apostle Peter who also converst with the Apostles themselves saw a Vision of Angells praising the Holy Trinity by singing of Alternative Hymns and he delivered that way of singing which he had seen in his Vision to the Antiochian Church Whence the same Tradition was spread over all other Churches This is the account we have received concerning Alternative Hymns CHAP. IX Concerning those termed The long Monks and how Theophilus having conceived an implacable hatred against Johannes upon their account made it his business to get him deposed from his Bishoprick NOt long after this the Monks together with Dioscorus and his Brethren went from the Solitudes to Constantinople They were accompanied by Isidorus a person for whom Theophilus had heretofore had a great Love but was then become his most deadly Enemy upon this account One Peter was Chief-Presbyter of the Alexandrian Church Theophilus had conceived an hatred against him and took a resolution of ejecting him out of the Church He charged him with this accusation that he had admitted a woman by Sect a Manichaean to a participation of the Sacred Mysteries before he had brought her off from the Manichaean Heresie But in regard Peter said that the woman had renounced her Heresie and that she had not been admitted to the Eucharist contrary to Theophilus's mind Theophilus was for that reason highly incensed in regard he was calumniated For he affirmed himself to be wholly ignorant of what had been done Peter therefore summoned Isidorus to attest that the Bishop was not ignorant of what had been done concerning the woman It hapned that Isidorus was at that very time at the Imperiall City Rome For he had been sent by Theophilus to Damasus Bishop of Rome that he might make a reconciliation between him and Flavianus Bishop of Antioch For Meletius's adherents made a separation from Flavianus on account of his Oath as has been declared before Isidorus therefore being returned from Rome and summoned by Peter to give in his Evidence affirmed that the Manichaean woman was admitted to the Sacrament agreeable to the Bishop's consent and that the Bishop himself administred the Sacred Mysteries to her Hereupon Theophilus was highly enraged and out of anger ejected them both out of the Church This was the occasion of Isidorus's accompanying Dioscorus and his Brethren to Constantinople that the designs which had fraudulently been formed against them might be inspected and laiâ— open before the Emperour himself and Johanâ—â—â— the Bishop Johannes informed hereof gave the men an honourable reception and excluded them not from communion of the Prayers but said he would not allow them a communion of the Sacred Mysteries before cognizance had been taken of their Case Whilest the affair was in this posture a false report is brought to the hearing of Theophilus as if Johannes had both admitted them to the Sacred Mysteries and was also ready to give them assistance Wherefore Theophilus made it his whole business that he might not only be revenged upon Dioscorus and Isidorus but cast Johannes also out of his Episcopall Chair He sends Letters therefore to the Bishops of every City concealing indeed his own design and to appearance blaming therein Origen's Books only notwithstanding Athanasius who lived long before him in confirmation of his own Faith has frequently made use of the authority and Testimony of Origen's writings in his Orations against the Arians CHAP. X. That Epiphanius Bishop of Cyprus being also led away by Theophilus's frauds convened a Synod of Bishops in Cyprus to determine against Origen's Writings and reproved Johannes for reading Origen's Books HE became reconciled also to Epiphanius Bishop of Constantia in Cyprus with whom he had heretofore disagreed For Theophilus had been angry with Epiphanius in regard he entertained abject thoughts of God and subposed him to have
better allotment and brought upon him the debt due to Nature CHAP. LIII That after He had Reigned about two and thirty years and lived above sixty He had a Body that was sound and healthy HE Compleated the time of His Reign in two and thirty years abating some few months and days but the space of His Life was about double as much At which age his Body continued free from Diseases firm void of all manner of blemish and youthfuller than any the most juvenile Body beautifull to behold and strong to do any thing whatever that was to be performed by strength In so much that he could exercise as a Souldier ride walk fight erect Trophies against his conquered Enemies and according to his own usage could obtain unbloudy Victories over his opposers CHAP. LIV. Concerning those who abused his eximious humanity to avarice and a pretence of Piety HIS Mind also arrived at the heighth of humane perfection being adorned with all manner of accomplishments but most especially with humanity Which nevertheless many persons found fault with by reason of the baseness of ill men who ascribed the occasion of their own badness to the Emperours patience and clemency Indeed even we our selves beheld the mighty prevalency of these two Vices in those times the Violence namely of insatiable and ill men who infested almost all Mortals and the unspeakable Dissimulation of those who craftily crept into the Church and pretendedly took upon themselves the name of Christians But the Emperours innate humanity and goodness the sincerity of his Faith and Integrity of his Morals induced him to credit the specious and outside piety of those men who were thought to be Christians and who with a crafty mind pretended to bear a true and sincere benevolence towards him His committing of himself to which persons did sometimes perhaps drive him upon those things that were unfitting the Envy of the Devil bringing this Blot upon his other praises CHAP. LV. How Constantine wrote Orations to the very last day of his Life BUt Divine Vengeance seized those men not long after But the Emperour himself had in such a manner furnished his mind with discursive knowledge that to his very death according to his accustomed manner he wrote Orations and as his usage was made Speeches and instilled into his hearers divine Precepts He would likewise be continually making of Laws sometimes about Civil matters at others concerning Military affairs in fine he employed his thoughts about all things that were advantagious and of use to the life of men But this is highly worthy to be recorded namely that when he was at the point of death he recited a certain Funeral Oration in the presence of his usual Auditory And having continued his Speech to a great length he discoursed therein concerning the Immortality of the Soul and concerning those who had spent their Lives piously and concerning the Blessings treasured up with God himself for those that love him But on the other hand he made it apparent by many and those evident reasons what manner of end they would come to who had lead a contrary course of life and gave an accurate description of the calamitous death of the impious By his solid and weighty attestation to which truth he seemed severely to touch those about him In so much that he asked one of them who were puft up with a vain opinion of wisdom what his Sentiment was in reference to those things which had been discoursed of Who by his own testimony confirmed the truth of what had been spoken and though much against his will highly commended his reasonings against the worship of many Gods By making such discourses as these to his Confidents before his death he seemed to render his way to a better allotment smooth and plain CHAP. LVI How making an Expedition against the Persians He took the Bishops along with him and provided a Tent made in form of a Church THis also is worthy to be recorded that about the forementioned time upon his hearing of the motion of those Barbarians who dwell at the East having said that as yet there remained to him this Victory to be obtained over them he resolved upon an Expedition against the Persian Which when he had determined to undertake he summoned together his Military Forces and likewise conferred with the Bishops that were about him concerning the desighe of his Expedition it being his chiefest care that some persons should always be present with him who were of use in order to the worship of God They affirmed that they would most willingly follow him nor would in any wise leave him but with their incessant prayers to God would ingage and fight together with him At which news he was highly pleased and described to them a way whereby they might go Then he prepared a Tabernacle most richly furnished made in the form of a Church for the use of this War wherein he resolved in company with the Bishops to pour forth his prayers to God the Giver of Victory CHAP. LVII That having received the Embassie of the Persians He watch't all night together with others on the Feast of Easter IN the interim the Persians informed of the Emperours preparation for a War and being extreamly fearfull of coming to an Engagement with him by an Embassie entreated him to make a Peace Wherefore this most peaceable Emperour gave the Embassie of the Persians a kind reception and readily entred into a League with them The great Festival of Easter was now at hand wherein the Emperour paid his Vowes to God and together with others watch't all night long CHAP. LVIII Concerning the Building of that termed the Martyrium of the Apostles at Constantinople AFter this He began to build a Martyrium in that City which bore his own name in memory of the Apostles And when he had raised the Church to an unexpressible height he made it Splendid and Glorious by a variety of all manner of Stones covering it with Crusts of Marble from the Foundation to the very Roof He laid the inner-Roof all over with Lacunaria of very small work and gilded it thorowout with Gold Above instead of Tyles Brass was laid which afforded the whole Structure a secure defence against showers Which covering being likewise over-spread with Gold shined gloriously in so much that it dazled their eyes who beheld it at a distance the Brass reverberating the Rayes of the Sun But the whole Roof was encompassed round with chased Net-work made of Brass and Gold CHAP. LIX A further description of the same Martyrium IN This manner was the Church it self beautified by the Emperour 's extraordinary Care and Munificence But about the Church there was a most Spatious Area open to the pure Air. At the four sides whereof ran Porticus's joyned one to another which inclosed the Area Scituate
〈◊〉 〈◊〉 are sayings or sentences taken out of the holy Bible with which John comforted the young mans mind Vales. i There is a difference between being brought in and restored to the Church he is brought into the Church who promises he will repent but he is restored to the Church who having been actually and truely penitent is received into it again and owned as a member thereof Vales. a The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to be Ambassadours of warranted thereto from the same word occurring 1 Cor. 5. 20 and there so translated This word signifies the Apostolical office and that from God to men offering pardon on his part and requiring on their part reformation for the future See D r Hammond on 2 Cor. 5. 20. b It is doubtfull whether Eusebius would call Paul's Epistles short or few both may be said of them to wit that they are few being in number not above fourteen and they are short to them that Piously and Religiously read them over Origen in Libro 5. Exposition in Evangeli Johan calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is conteining few verses he that desires to read Origens words will find them hereafter quoted in the sixth B. of Euseb. chap. 25. Vales. c Nicephorus Libr. 2. chap. 45. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rufinus and Musculus translate it as we have done But Christophorson interprets it otherwise thus and what seemed to be wanting to those from whom he departed whilst he was present with them that he fully made up by his sedulity and labour in writing In which translation this is to be blamed to wit in that he says Matthew wrote his Gospel after his departure from the Hebrews when as Eusebius says the contrary For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from whom he was going Athanasius in his Tract de Libr. S. Scrip. and Chrysostome write that Matthew first wrote his Gospel at Jerusalem And Nicephorus and the Authour Chronic. Alexandr say he wrote it in the 15 th year after Christs Ascension Christophorson referred those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they are referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Kings Maz. and Med. M. SS after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the comma is put Vales. * Matth. 4. 12. †Mar. 1. 14. Luk. 3. 19 20. John 2. 11. * Joh. 3. 23 24. d In the most antient Maz. M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dipthong i. e. Saleim Vales. * Book 2. Chap. 15. a Eusebius does here use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very improperly to wit to signifie those books whose authority is doubtfull whereas those books are to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are adulterated and forged by Hereticks of which sort he makes mention at the end of this chapter which that it may more manifestly appear you must understand there are three sorts of Sacred Books Some are without controversie true others without controversie false a third sort are those of which the antients doubted This latter sort can't be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because many accounted them to be genuine it remains therefore that the second sort onely be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spurious books Of which sort is Pauls Epistle to the Laodiceans which S t Jerom says was with one consent exploded by all But Eusebius corrects himself in chap. 31 of this Third book where he manifestly differences the Spurious Books from those which are doubtfull See his words there Gregory Naz. in Iambico carmine ad Seleucum manifestly confirms our opinion For of the books of Sacred Scripture some says he are genuine and true which he there reckons up others are supposititious which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurious a third sort he makes those to be which come nearest to those books that are genuine which division Gregory had from Origen out of his 13 Tome of Explanat in Johan But to speak properly there are but two sorts of Sacred books those namely that are true and those whose authority is asserted by some and questioned by others For the Spurious books deserve not to be reckoned amongst the Sacred Books Vales. b Concerning this book see the Learned Arch-Bishop Usher in his dissertation on Ignatius Epistles Chap. 7. Edit Oxon. 1644. c Concerning this Gospel S t Jerome in Catalogo where he speaking of James the brother of our Lord says thus Evangelium quoque quod appellatur secundum Hebraeos à me nuper in Graecum-Latinumque Sermonem translatum est quo Origenes saepe utitur c. Julianus Pelagianus Lib. 4. speaks of this Gospel where he accuses Jerome because in his dialogue against the Pelagians he made use of an authority of a fifth Gospel which he himself had translated into Latine But that which Eusebius adds that the Jews which embraced Christianity are chiefly delighted with this Gospel makes him seem to mean the Nazareans and Ebionites for they use to reade that Gospel written in Hebrew as S t Jerom shews in Esaia c. 11. and in Ezech. c. 18. Vales. d Eusebius speaks not here of the successours of the Apostles which title belongs onely to Bishops but he speaks of the Ecclesiastical writers who in a perpetual succession have flourished in the Church Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the Ecclesiastical writers in every Age. For as heretofore among the Jews there was a succession of Prophets though sometimes interrupted as Josephus says in his first book against Apion so in the Church there always was a succession of Learned men and Writers which were called Ecclesiasticks Moreover in the M. SS Maz Med. Fuk. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Article Vales. a I wonder that all Interpreters have erred in the translation of this word Rufinus renders it Scâ—tum a buckler Langus and Musculus armaturam armour Christophor son propugnaculum a bulwarâ— But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies telum a dart Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument of diabolical force Vales. b In four of our M. SS copies to wit Maz. Med. Fuk. S r Hen. Savills I found a far different punctation of this place from that which Christophorson followed as appears by his version For in the said M. SS it is thus pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And truly this punctation is â—aâ— better than the vulgar For what can the meaning of these words be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know the Jews hated the Samaritans as the worst of men in so much that the name of Samaritan was accounted by the Jews the greatest reproach But here Menanders countrey is spoken of his manners Eusebius speaks of hereafter
all the people bear thee witness that thou art just and respectest not the person of any man perswade the multitude therefore that they be not deceived about Jesus for we and all the people put our confidence in thee stand therefore upon the battlement of the temple that from on high thou mayest be conspicuous and thy words readily heard by all the people for upon account of the passover all the tribes together with the Nations are come together Therefore the foresaid Scribes and Pharisees placed James upon the battlement of the Temple and cried out to him and said O Justus whom we all ought to put our confidence in because the people are mislead after Jesus who was crucified declare to us which is the gate of Christ who was crucified and he answered with a loud voice Why do ye question me about Jesus the Son of man He even sits in heaven at the right hand of great power and will come in the clouds of heaven Now when many were fully satisfied and confirmed and glorified God for this Testimony of James and cryed saying Hosanna to the Son of David then the same Scribes and Pharisees said again to one another we have done ill in exhibiting such a Testimony to Jesus but let us go up and cast him down that so the people being terrified may not give credit to him And they cried out saying O O even Justus himself is also seduced And they fulfilled that which was written in Esaiah We will destroy the righteous for he is troublesome to us wherefore they shall eat the fruit of their doings They went up therefore and cast down Justus and said amongst themselves Let us stone James the Just and they began to stone him for he was not fully dead after his fall but turning he kneeled saying I intreat thee O Lord God the Father forgive them for they know not what they doe As they were thus stoning of him one of the Priests of the sons of Rechab the son of Rechabim testifyed of by Jeremy the Prophet cried out saying cease what doe ye Justus prays for us And one of them being one of the Fullers took a leaver with which he used to squeeze garments and smote Justus on the head and so he was martyred And they buried him in that place and his Grave-stone as yet remains neer the Temple This man was a true and substantial witness both to Jews and Gentiles that Jesus was the Christ and soon after Vespasian beset Judea round about and took the Jews captive These things Hegesippus having related fully and largely does therein agree with Clemens But James was a person so admirable and so much cried up amongst all men for his righteousness that the most sober men of the Jews were of opinion that this was the cause of the siege of Jerusalem which immediately followed upon his Martyrdome and that this siege befell them upon no other account than that audacious villany committed against this James Josephus therefore was not afraid to testifie this in writing declaring himself in these words These things befell the Jews in the way of revenge for James the Just who was the brother of Jesus called Christ because the Jews had murthered him being a most righteous person And the same Authour in the twentieth Book of his Antiquities relates his death in these words Caesar being certified of Festus his death sent Albinus Procuratour into Judea But Ananus the younger who as we said before had gotten the High-priesthood was a man as to his disposition rash and excessively bold he embraced the Sect of the Sadduces who in matters of judgment are cruell above all the Jews as we before manifested Ananus therefore being such an one as we have described him to be supposing he had a fit opportunity in that Festus was dead and Albinus yet upon his journey called an Assembly of the Judges into which he caused the brother of Jesus called Christ whose name was James with certain others to be brought whom he accused as violatours of the Law and so delivered them up to be stoned But as many as seemed to be the mildest and most modest in the City and who were the strictest observers of the Law were very much offended hereat and sending privately to the King they intreated him to write to Ananus to warn him that he should not any more attempt any such thing For that he had not done this first fact regularly and legally And some of them also went to meet Al binus journeying from Alexandria and informed him that it was not lawfull for Ananus without his consent to assemble the Sanhedrim Albinus being induced to believe what they said wrote in great anger to Ananus threatning that he would punish him And King Agrippa for this very thing took the High-priesthood from him which he had held three months and constituted Jesus the son of Dammaeus High-priest Thus much concerning James whose the first of those called the general Epistles is reported to be But you must know it is suspected to be spurious Therefore not many of the Antients have made mention of it like as neither of that called Jude being also one of the seven termed the general Epistles Yet notwithstanding we know that these with the rest have been publickly read in most Churches CHAP. XXIV How after Mark Annianus was constituted the first Bishop of the Church of the Alexandrians BUt Nero being in the eighth year of his reign Annianus the first after Mark the Apostle and Evangelist succeeded in the publick charge of the Church at Alexandria being a man beloved of God and in all respects admirable CHAP. XXV Of the persecution in the time of Nero in which Paul and Peter were for Religion graced with Marty dome at Rome THe Empire being now confirmed to Nero he giving his mind to the commission of nefarious facts armed himself against the very worship of the supream God Indeed how wicked a person he was our present leisure will not permit us to describe But in as much as many have related in most accurate Treatises those things that were done by him he that is desirous may from thence see the cruelty and insolent rage of the man Whereby having without all consideration destroyed an infinite number of men he arrived to such an height of murdering cruelty that he forbore not his most familiar and most beloved friends but slew his mother and his wife with innumerable others that were related to him as if they had been enemies and adversaries by sundry kinds of death This indeed also ought together with the rest to have been ascribed to him as one of his titles That he was the first of the Emperours that demonstrated himself to be an Adversary to the worship due to God Thus much again Tertullian the Roman does record saying after this manner Consult your Records There you will
hand The Apostle promising him and solemnly swearing that he had obtained remission for him of our Saviour praying kneeling and kissing the young mans right hand as being now cleansed by repentance brought him into the Church again And partly by abundant prayers making supplication for him partly with continual fastings striving together with him and also comforting his mind with divers sentences out of holy Scripture he departed not as they say untill he had restored him to the Church having hereby shown a great example of true repentance an illustrious instance of regeneration and a Trophie of a conspicuous Resurrection CHAP. XXIV Concerning the Order of the Gospels THese words of Clemens's we have here inserted upon account both of the story its self and also of the profit it may yield to the Readers But we will now declare and recount the unquestionable writings of this Apostle And indeed the Gospel according to him well known to all the Churches throughout the world must in the first place be without controversie acknowledg'd and received as undoubted and genuine Now that it was truely and upon a good account put in the fourth place after the other three Gospels by the antients may after this manner be made apparent Those heavenly and truely divine persons I speak of the Apostles of Christ having been as to their lives and conversations perfectly purified and as to their souls adorned with all manner of virtue were indeed rude of speech and uneloquent but they put their confidence in that divine and wonderfull power of working miracles besâ—â—wed on them by our Saviour and neither attempted nor knew how to be Ambassadours of their Masters precepts in wittiness of words and artificiousness of language But they solely made use of the demonstration of the divine spirit cooperating together with them and the power of Christ with which they were fully endowed and which by them performed miracles and so they published the knowledge of the kingdome of heaven to the whole world making it the least of their care to be diligent about writing books And this they did because they were emploied about a more excellent and more than humane work Indeed Paul who was the most powerfull of them all in the furniture of words and the most able in weighty expressions hath left in writing nothing more than some very short Epistles although he could have disclosed innumerable secrets because he attained unto a contemplation of those things that are in the third heaven and being caught up into the divine paradise was voutsafed to hear there unspeakable words Moreover the rest of our Saviours Preachers both the Twelve Apostles and also the Seventy disciples together with innumerable others besides them were not unexperienced in these things And yet of all the disciples of the Lord onely Matthew and John have left us written records who also as report says were necessitated to write For Matthew having Preached first to the Hebrews and being about going to other Nations did in his own Countrey language pen the Gospel according to him supplying by writing the want of his presence and converse among those whom he was now to leave Now when soon after Mark and Luke had set forth the Gospels according to them John they say spent all that time onely in preaching and at length came to write for this reason The three first written Gospels having been now delivered into the hands of all and of John himself they say that he approved of them and confirmed the truth thereof by his own testimonie onely there was wanting in writing an account of those things done by Christ at the first beginning of his Preaching And the thing is true For it s evidently perspicuous that the other three Evangelists have committed to writing onely those things which were done by our Saviour in one years space after John the Baptists being shut up in Prison and that they have expresly evidenced the same at the beginning of their History For after the forty days fast and the Temptation that followed thereupon Matthew does plainly set forth the time of his own writing saying When he had heard that John was cast into prison he departed out of Judea into Galilee And in like manner Mark Now ofter that John says he was put in prison Jesus came into Galilee And Luke also before he begins the relation of the Acts of Jesus does in like manner make this remark saying that Herod adding yet this to all the evills he had done shut up John in prison Therefore they say that the Apostle John being for these causes thereto requested has declared in a Gospel according to him the time passed over in silence by the former Evangelists and what was done by our Saviour therein and they were the things that he did before the imprisonment of the Baptist and that he manifests the same thing partly when he says thus This beginning of miracles did Jesus and partly when he makes mention of the Baptist whilest He is speaking of the Acts of Jesus as being at that time Baptizing in Aâ—non neer to Salem and this he evidently declares by saying thus For John says he was not yet cast into prison Therefore John indeed in the penning of the Gospel according to him declares those things that were done by Christ the Baptist being as yet not cast into prison but the other three Evangelists give an account of those things Christ did after the Baptists confinement to prison And to him that shall attentively consider these things it will not appear that the Gospels disagree one with the other seeing the Gospel according to John contains the first part of the Acts of Christ but the remaining three give a relation of what was done by him at the latter end of the time With good reason therefore has John passed over in silence the Genealogie of our Saviour after the flesh as having been before written of by Matthew and Luke and has begun with his Divinity reserved as it were by the divine Spirit for him as being the more excellent person Let thus much therefore be spoken by us concerning the writing of the Gospel according to John Now what was the occasion of writing the Gospel according to Mark hath been manifested by us in what we said before And Luke also himself in the beginning of his Gospel hath shewed the cause for which he compiled that History for he makes it manifest that because many had rashly taken in hand to make a declaration of those things which he himself most certainly knew he judged it necessary to disengage us from the uncertain conjectures made by others and therefore hath in his own Gospel delivered a most firm and true account of those things the evidence whereof himself had sufficiently obtained having been assisted therein both by the company and converse of Paul and also by his familiarity with the rest of the Apostles
Province having condemned some Christians and deprived other some being at length troubled at their great number asked advice of Trajan then the Emperour what he should doe with the Residue saying that besides their obstinacy in not sacrificing he found nothing of impiety in their religious mysteries onely that they held early assemblies in singing Hymns to Christ as unto God and that they had a certain summary of their polity that they forbad Murder Adultery Fraud Perfidiousness and such like crimes Then Trajan returned answer that those sort of men should not indeed be diligently sought out but if by chance they were lighted on and brought before the Governours they should be punished And this was then the posture of affairs CHAP. XXXIV That Evarestus was the Fourth that Governed the Roman Church CLemens one of the Roman Bishops having left his Episcopal Office to Evarestus finished his life in the third year of the foresaid Emperours Reign when he had had the charge of the doctrine of the Divine word for full nine years space CHAP. XXXV That Justus was the Third that Governed the Church at Jerusalem BUt moreover Simeon having finished his life after the foresaid manner a certain Jew by name Justus succeeded in the Episcopal Seat at Jerusalem there being then an innumerable company of the Circumcision of which he was one that believed in Christ. CHAP. XXXVI Concerning Ignatius and his Epistles MOreover at this time Polycarpe a disciple of the Apostles flourished in Asia to whom was committed the Bishoprick of the Church at Smyrna by those that saw and ministred to the Lord. At the same time Papias was famous who also was Bishop of the Church at Hierapolis a man most eminently learned and eloquent and knowing in the Scriptures Ignatius also renowned amongst mâ—â—y even to this day who was chosen Bishop of Antioch being the second in succession there after Peter Report goes that this man was sent from Syria to Rome to be made food for wild beasts upon account of the profession of his faith in Christ. And being led through Asia under the custody of a most watchfull guard he confirmed the Churches in every City through which he passed by discourses and exhortations warning them most especially to take heed of the Heresies which then first sprung up and increased And he exhorted them firmly to keep the traditions of the Apostles which he thought necessary for the more certain knowledge of posterity to be put in writing having confirmed them by his own testimony Coming therefore at length to Smyrna where Polycarpe then was he wrote one Epistle to the Church at Ephesus mentioning Onesimus the Pastour there and another to the Church at Magnesia standing on the River Meander wherein again he makes mention of Damas the Bishop And another to the Church at Trallis the Governour whereof at that time he declares was Polybius Besides these Epistles he wrote also to the Church at Rome wherein he earnestly beseeches them that they would not intreat him to avoid Martyrdom least they should defraud him of his desired Hope Out of which Epistle 't is worth our quoting some short passages for the confirmation of what we have said Thus therefore he writes word for word From Syria to Rome I fight with beasts by sea and land day and night bound to ten Leopards that is to a file of Souldiers who being kindly treated by me become worse But by their injuries I am the more instructed but for all that I am not justified Oh! that I might enjoy the wild beasts that are provided for me which I even heartily wish may be found to be fierce which I will allure to devour me immediately that they spare me not as out of fear they have left some untoucht But if they be unwilling to doe it I will compell them by force Pardon me I know what is good for me Now I begin to be a disciple Let nothing visible or invisible divert me from or envy my happiness of attaining Christ Jesus Let Fire and the Cross the assaults of the wild beasts the pulling asunder of bones the cutting off of members the stamping in pieces of the whole body the punishment of the Devil come upon me so I may obtain Christ Jesus And thus much he wrote from the foresaid City to the Churches before named Being now gone beyond Smyrna he from Troas again sent Letters to those at Philadelphia also to the Church at Smyrna and privately to Polycarpe the Prelate thereof to whom because he well knew him to be an Apostolical man he entrusted his flock at Antioch being a very true and good Pastour requesting him that he would have a diligent care thereof The same person writing to those of Smyrna borrows some words which whence he had I know not speaking thus much concerning Christ But I both know and believe that after the Resurrection he was in the Flesh and that coming to Peter and those who were about him he said unto them take hold of me handle me and see for I am not an incorporeal Spirit And straightway they touched him and believed Irenaeus also speaks of his Martyrdom and mentions his Epistles saying thus As one of our men condemned to the wild beasts for his faith in God said I am the bread-corn of God and I must be ground by the teeth of wild beasts that I may be found to be pure bread And Polycarpe mentions the same Epistles in that of his to the Philippians in these very words I therefore beseech you all to obey those that are over you and to exercise all manner of patience which you have evidently seen not onely in those blessed men Ignatius Rufus and Zosimus but also in others of us likewise in Paul himself and in the other Apostles being fully perswaded that all these ran not in vain but proceeded in Faith and Righteousness and that they are in that place due to them from the Lord together with whom they suffered For they loved not this present world but him who died for us and was by God raised for us again And a little after he adds Both you and Ignatius wrote to me that if any one went into Syria he should carry your Letters thither Which I will doe if I can get a fit opportunity either I my self or some other whom I will send as a messenger on purpose for you Those Epistles of Ignatius sent by him to us and all the other we had here with us we have sent to you according as you enjoyned us they are made up with this Letter from which Epistles you may profit very much for they contain Faith Patience and what ever is conducible to our Edification in the Lord. And thus much concerning Ignatius After whom succeeded Heros in the Bishoprick of Antioch CHAP. XXXVII Concerning those Preachers of the Gospel who at that time were eminent AMong those who were illustrious in those times Quadratus was one
in his time a dead man was raised to life again and further that there came to pass another miracle about Justus who was surnamed Barsabas how that he drank deadly poyson and by the grace of the Lord susteined no harm That this Justus after our Saviours Ascension was together with Matthias set forth by the Holy Apostles and that they prayed that one of them might instead of the Traitour Judas be allotted to fill up their number the Book of the Acts of the Apostles doth after this manner relate And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said Moreover the same writer has set down some other things which came to him barely by word of mouth to wit certain strange parables of our Saviours and Sermons of his and some other more fabulous relations Among which he says there shall be a Thousand years after the Resurrection from the dead wherein the Kingdom of Christ shall be corporally set up here on earth and I judge he had this opinion from his misapprehending the Apostolical discourses in that he did not see through those things they spake mystically by way of similitude For he seems to have been a man of a very narrow understanding as it may be conjectured from his Books Yet he gave occasion to very many Ecclesiastical persons after him to be of the same erronious opinion with him who had a regard for the antiquity of the man as for example to Irenaeus and to every one also who has declared himself to be of the same opinion He relates also in his Books other interpretations of the foresaid Aristion's of the sayings of the Lord and the traditions of John the Elder To which we doe refer the studious Readers and judge it requisite now onely to adjoyn to his fore mentioned words a passage he relates concerning Mark the Evangelist in these words This also the Elder said Mark being the Interpreter of Peter accurately wrote what ever he remembred but yet not in that order wherein Christ either spake or did them For he was neither an hearer of the Lords nor yet his Follower but as I said he was afterwards conversant with Peter who Preacht the doctrine of the Gospel profitably to those that heard him but not so as if he would compose an History of the Lords sayings Wherefore Mark committed nothing of errour in that he wrote some things so as he had remembred them For he made this one thing his chiefest aime to wit to omit none of those things he had heard nor yet to deliver any thing that was false therein Thus much Papias relates concerning Mark. Concerning Matthew he says this Moreover Matthew wrote his divine Oracles in the Hebrew tongue and every one interpreted them as they were able This Papias also has quoted authorities taken out of the First Epistle of John and likewise out of the former Epistle of Peter He has set down also another relation about a woman who was accused of many crimes before the Lord which relation is contained in the Gospel according to the Hebrews And thus much we have usefully and diligently observed and added to those things which before we had set down THE FOURTH BOOK OF THE Ecclesiastical History of EVSEBIUS PAMPHILUS CHAP. I. Who were the Bishops of the Roman and Alexandrian Churches in the Reign of Trajane ABout the twelfth year of Trajan's Empire Cerdo the Bishop of the Alexandrian Church whom we a little before mentioned departed this life and Primus the fourth from the Apostles was elected to the publick charge of that Church At the same time also Evarestus having finished his eighth year Alexander undertook the Bishoprick of Rome who was the fifth in succession from Peter and Paul CHAP. II. What the Jews suffered in this Emperours time MOreover the Doctrine and Church of our Saviour flourishing daily increased more and more but the calamities of the Jews were augmented by continual mischiefs following one upon another For the Emperour entring now upon the eighteenth year of his Reign there arose again a commotion of the Jews which destroyed a very great number of them For both at Alexandria and over all the rest of Egypt and moreover throughout Cyrene they being stirred up as it were by some violent and contentious spirit raised Sedition against the Greeks and Gentiles with whom they dwelt And they increasing the Faction very much on the ensuing year enkindled a great War Lupus was at that time Governour of all Egypt Moreover it happened that in the first encounter they were too hard for the Greeks who flying to Alexandria took the Jews that were in the City alive and slew them But those Jews who inhabited Cyrene being frustrated of assistance in the war from them persisted to infest and destroy the countrey of Egypt and all its Prefectures by pillages and robberies one Lucuas being their Leader Against whom the Emperour sent Marcius Turbo with horse and foot and also with Navall forces he in many ingagements having made the war against them long and tedious destroyed many Myriads of Jews not onely of those of Cyrene but also of those of Egypt who flockt together to give assistance to their King Lucuas But the Emperour suspecting that those Jews in Mesopotamia would also set upon the inhabitants there commanded Lusius Quiet us to clear that Province of them Who ingaging with them destroyed a very great number of them that dwelt there for which successfull piece of service he was appointed Deputy of Judea by the Emperour And thus much those heathens who committed to writing the transactions of those times doe almost in the very same words relate CHAP. III. Who in the time of Adrian wrote Apologies in defence of the Faith WHen Trajan had held the Empire twenty years compleat excepting six months Aelius Adrianus succeeded in the Government To whom Quadratus dedicated and presented a book wherein he had comprized an Apology for our Religion because certain malicious men endeavoured to molest the Christians This work is still extant amongst many of the brethren and we also have it From which book may be seen perspicuous evidences of the man's understanding and of his truely Apostolical faith and sound doctrine The same Writer makes his own antiquity sufficiently evident by what he relates in these very words The works of our Saviour were always conspicuous for they were true Those that were healed such as were raised from the dead did not onely appear after they were healed and raised but also were afterwards seen of all and that not onely whilest our Saviour was conversant upon earth but also after he was gone they continued alive a great while in so much that some of them survived even to our times Such a person indeed was Quadratus Aristides also a faithfull man of that Religion profest by us left in like manner as Quadratus did an Apologie for
valiantly with the Hereticks themselves whom they either confuted by dint of arguments and unwritten questions propounded face to face or else disproved their opinions by written Treatises most accurately compiled That Theophilus therefore did together with others engage these Hereticks 't is manifestly apparent from that elaborate piece not unworthy of himself which he wrote against Marcion which book together with those other we have recounted is at this present time extant Further Maximinus the seventh from the Apostles succeeded this person in the Bishoprick of the Antiochian Church CHAP. XXV Concerning Philippus and Modestus MOreover Philippus who as we are informed by the words of Dionysius even now quoted was Bishop of the Church at Gortyna compiled also a most elaborate piece against Marcion So likewise did Irenaeus and Modestus But this person last named did most excellently even better than the other Writers detect the errours and frauds of the man and exposed them to the view of the world Several others also wrote whose Labours are to this day with exquisite care preserved by many of the brethren CHAP. XXVI Concerning Melito and what he has made mention of ALso at that time Melito Bishop of the Church at Sardis and Apollinaris Prelate of the Church at Hierapolis flourished and were eminently famous Each of which persons did severally dedicate an Apology written in defence of our faith to the foresaid Roman Emperour who reigned at that time The Books of each of them which are come to our knowledge are these that follow Two books of Melito's concerning Easter one of his concerning the true way of converse and of the Prophets another concerning the Church and a third concerning the Lords day Moreover one concerning the nature of man and another about the frame and composure of man and one concerning the obedience of the senses and their subjection to faith and moreover one book concerning the soul the body and the mind a book concerning Baptism one of Truth one concerning the Origination and Generation of Christ his book of Prophecy another concerning Hospitality and that entitled The kâ—y besides one concerning the Devil and of the Revelation of John and another about the incarnatation of God and lastly his Apology to Antoninus Now in his books concerning Easter to wit in the beginning of that work he declares the time when he wrote in these words Servilius Paulus being Proconsul of Asia at that time when Sagaris suffered Martyrdom there arose a great controversie at Laodicea concerning Easter which happened to fall on those days in its due season at which time I wrote these books Clemens Alexandrinus makes mention of this book in his piece concerning Easter which book of Melito's was as he says the occasion of his composing that work Now in that book dedicated to the Emperour he relates what was acted against us Christians in his Reign For now says he that sort of men who are pious and holy are persecuted a thing which was never before done and molested with new Decrees throughout all Asia For most impudent informers who are desirous to possess themselves of other mens goods taking an occasion from the Imperial Edicts doe openly commit robberies and day and night take away the goods of innocent persons And after some words he continues thus Now if all this be done by Your command let it pass for an orderly and due way of proceeding For a just Emperour can never decree or authorize any thing that is unjust and we willingly undergoe the reward of such a death This request onely we humbly make to you that you your self would first take cognizance of them that are sufferers of this vexatious molestation and then determine impartially whether they are worthy of punishment and death or deserve to live in peace and quietness But if this Decree and this new Edict which ought not to have been established against the most barbarous enemies does not proceed from You then we more earnestly beseech You not to be unmindfull of us nor permit us to be any longer infested with these publick Rapines Then after the interposition of some words he adds thus much For this Sect of Philosophy which we profess at first flourisht amongst the Barbarians But when in the Reign of the Great Augustus Your Progenitour it began to be eminent and conspicuous in Your Provinces it brought with it most fortunate and prosperous success to Your Empire For from that time the power of the Roman Empire began to be eminently great and was much augmented Of which Empire You by succession are the most acceptable Inheritour that could be wish't for and shall so continue together with your Son if you will be the defender of that Religion which was nursed up together with Your Empire which took its beginning under the Reign of the Great Augustus and which your Ancestours did together with other Religions both esteem and reverence And this is a most certain evidence that our Religion which flourisht together with your happily begun Empire brought with it publick success and prosperity to wit that from the time of Augustus's Reign no unsuccessfull accident hath intervened but on the contrary such splendour and magnificence hath always artended Your Empire as is agreeable to the desires and prayers of all men Of all the Emperours onely Nero and Domitian induced thereto by the perswasion and advice of some malevolent persons endeavoured to fix a calumny and reproach upon our Religion From whom that false and malicious detraction happened to be conveyed down to succeeding times agreeable to the usage of the rude multitude which irrationally gives credit to such groundless rumours But Your pious Ancestours corrected their ignorance and by frequent Rescripts reproved such as audaciously attempted to be insolent and vexatious towards those of our Religion Amongst whom Your Grandfather Adrian wrote both to Fundanus Proconsul of Asia and also to many other Governours of Provinces and your Father even at that time when You were his Colleague in the Empire wrote to the Cities that they should not raise tumults nor commit any insolencies against us namely to the Larisseans to the Thessalonians the Athenians and to all the Grecians But we most confidently perswade our selves that You who retain the same opinion concerning us that your Ancestours had yea who are enclined to be much more gracious and mild towards us and to entertain wiser and discreeter thoughts concerning us will doe whatsoever we request of you This passage is extant in the fore mentioned Apologie of Melito The same Authour in that book of Extracts and Collections written by him does at the beginning of that work make a Catalogue of those books of the Old Testament that by general consent are acknowledged as Canonical which Catalogue I judged necessary to be here inserted It is word for word thus Melito to Onesimus the brother sendeth greeting Whereas because of your love to and diligence bestowed
peace concord and love Let thus much be here profitably placed concerning the affection of these blessed persons towards those of the brethren that fell upon account of the inhumane and merciless disposition of those who afterwards behaved themselves most cruelly towards the members of Christ. CHAP. III. What a Vision appeared to the Martyr Attalus in his sleep MOreover the same Epistle of the forementioned Martyrs contains also another relation worthy to be remembred which for the information of the Readers we will very willingly insert Thus it is For when Alcibiades one of the Martyrs who led an austere course of life and in the foregoing part of his life hitherto had fed on nothing at all but onely made use of bread and water attempted to lead the same course of life during his imprisonment it was revealed to Attalus after the first combat which he finished in the Amphitheatre that Alcibiades did not well in his not making use of Gods creatures and leaving an example of scandall to others But Alcibiades submitted fed on all meats afterwards promiscuously and gave God thanks For they were not destitute of the grace of God but the holy Spirit was their directour These things were after this manner Now when Montanus Alcibiades and Theodotus began then first of all to be lookt upon in the opinion of most men as Prophets for very many miracles of divine grace at that time wrought in many Churches made most men believe that they also were Prophets and when there arose a dissention concerning these foresaid persons The brethren that were in Gallia did again subjoyn their private opinion also concerning these men which was Religious and most Orthodox and annexed several Epistles of those Martyrs that had ended their lives amongst them which being yet in bonds they wrote to the brethren in Asia and Phrygia and also to Eleutherus then the Bishop of Rome being Embassadours for the peace of the Church CHAP. IV. How the Martyrs by their Epistle recommended Irenaeus BUt the same Martyrs recommended Irenaeus who at that time was a Presbyter of the Church at Lyons to the forementioned Bishop of Rome giving the man a very good testimony as their own words doe manifest which are these We pray that you may in all things and always rejoyce in God Father Eleutherus we have entreated Irenaeus our brother and companion to bring you these letters and we beseech you that you would have him recommended being a follower of the testament or covenant of Christ. For if we knew that place would procure any man righteousness we would chiefly have recommended him as being Presbyter of the Church which degree he is of What need we recount the Catalogue of the Martyrs in the foresaid Epistle some whereof were perfected by being beheaded others were cast for food to the wild beasts and others again dyed in prison Or what need we reckon up the number of the confessours which till that time survived For he that is desirous may easily and fully know all these things by taking into his hands that Epistle which as I said is inserted entire into our collection of the Martyrs And such were the things that happened in Antoninus's time CHAP. V. How God having from heaven heard the prayers of some of our Religion sent rain to Marcus Aurelius Caesar. REport says that when M. Aurelius Caesar brother to this Emperour had drawn up his men in Battalia in order to a fight against the Germans and Sarmatians his army was brought into so great a streight by reason of thirst that he knew not what course to take and that the Souldiers of the Legion of Melitina so it was called which Legion upon account of their faith has continued from that time hitherto kneeling down upon the ground whilst the Army was setting in aray against the enemy according to our usual custom in prayer betook themselves to the making supplications to God Which sight seeming very strange to their Adversaries report says that there soon after followed another thing much more wonderfull ta wit both a terrible Lightning which put the Enemy to flight and destroyed them and also a great shower of rain which fell upon that Army who had prayed to God and refreshed it when all the men in it were just ready to perish with thirst Which story is related both by those Writers who are wholly estranged from our Religion whose care it was to commit to writing matters done in those times and 't is also set forth by our own writers But the Heathen Historians because they are alienated from the Faith have mentioned the wonder indeed but confess not that it was done by the prayers of those of our Religion But our men in that they are lovers of Truth have delivered what was done in a plain and ingenuous manner Amongst which number is Apollinaris who says from that time that Legion which by prayer had wrought that miracle had a name given it by the Emperour accommodate to what was done being called in the Roman tongue Fulminea Tertullian also is a witness of this matter worthy to be credited who dedicated to the Roman Senate an Apologie for our faith which we have before made mention of wherein he confirms this story by a greater and more manifest demonstration Thus therefore he writes saying that the Letters of the most intelligent Emperour Marcus were extant in his time wherein he attests that his Army in Germany being ready to perish for want of water was preserved by the Christians prayers He says moreover that this Emperour threatned those with death who attempted to accuse them of our Religion To which the forementioned Writer adds these words also What-manner of Laws therefore are these which the impious unjust and cruel persons bring against us such Laws as Vespasian did not observe although he had conquered the Jews which Trajan in part disanulled forbidding that the Christians should be sought for which neither Adrian although an inquisitive searcher into all things that were curious nor he who was surnamed Pius did make authentick But let every one determine concerning these things according to his own pleasure we will proceed upon the Series of the subsequent parts of our History Pothinus therefore having finished his life together with those that suffered Martyrdom in Gallia when he was ninety years old compleat Irenaeus succeeded in the Bishoprick of Lyons which See Pothinus presided over This Irenaeus was we understand an auditour of Polycarps in his younger years This person setting down in his third book against Heresies the succession of the Bishops of Rome closes his Catalogue with Eleutherus whose times and actions we now make our researches into because in his time he compiled that elaborate work he writes thus CHAP. VI. A Catalogue of those who were Bishops of Rome THe blessed Apostles therefore having founded and built the Church delivered the
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
of those parts intreated him although he was not yet Ordain'd Priest to discourse and to expound the holy Scriptures publickly in the Church This will be evidene't by what Alexander Bishop of Jerusalem and Theoctistus Bishop of Caesarea wrote concerning him to Demetrius who thus excuse him Your Holiness has added in your Letters that this thing was never heard of nor done till this time to wit that Laicks should Preach in the presence of Bishops I know not how you came so apparently to misrepresent the truth For they are invited to Preach to the people when they are found fit to profit the brethren by the holy Bishops For example Euelpis was invited to Preach by Neon at Laranda and so was Paulinus by Celsus at Iconium And Theodorus by Atticus at Synnada who were our blessed Brethren And 't is not incredible that the like was done in other places though we never knew it On this manner was the above nam'd Origen honour'd though he was yet young not onely by his familiars but also by forreign Bishops But Demetrius again recalling him by Letters and urging his return to Alexandria by persons that were Deacons of that Church he return'd thither and there executed his accustomed Office CHAP. XX. What Books are now extant of such as Wrote in these times AT this time flourish'd many Learned Ecclesiastick persons whose Epistles which they wrote to one another 't is an easie thing to meet with being preserv'd till this present For they have been kept even in our Age in the Library of the City Aelia which was built by Alexander who presided over the Church which is there Out of this Library we our selves have gather'd together matter for this subject now in hand Beryllus Bishop of Bosira in Arabia being one of them left together with his Epistles and Commentaries Several other monuments of his Polite Ingenie In like manner did Hippollitus who presided over another Church somewhere there came also to our hands a disputation attempted by one Caius a most eloquent man at Rome in the times of Zephyrinus against Proclus who was a defender of the Cataphrygian Heresie In which dispute he silencing the adversaries rashness and boldness in composing new Scriptures mentions onely thirteen Epistles of the divine Apostle Paul not accounting that to the Hebrews amongst the rest Indeed even till this present 't is thought by some of the Romans that that Epistle was not written by this Apostle CHAP. XXI What Bishops were eminent in those times BUt now Macrinus succeeded Antoninus after he had Reign'd seven years and six moneths who having continued Emperour about a year another Antoninus again assumes the Roman Empire In the first year of his Reign Zephyrinus Bishop of Rome departed this life having held that Episcopal charge eighteen years compleat After him Callistus presides in the Bishoprick He having survived five years leaves the care of the Church to Urbanus After this Alexander the Emperour succeeds in the Roman Empire Antoninus having Reigned onely four years At this time Philetus succeeded Asclepiades in the Church of Antioch Now Alexander the Emperour's mother whose name was Mamaea being a most pious woman and Religious in her conversation Origen's same being now every where so spread abroad that it came even to her eares was mightily desirous to see the man and to make tryal of his knowledge in Divine matters which was so admir'd by all men She therefore making her abode at Antioch sends a military guard for him when he had spent some time with her and had demonstrated to her most things which tend to the glory of God and the power of the divine Doctrine he hastned to his wonted charge CHAP. XXII How many of Hippolytus's works are come to our hands AT this time also Hippolytus amongst many other works of his compil'd a book also concerning Easter In which having explain'd the Series of Times and set forth a Cannon of sixteen years concerning Easter he determines his computation at the first year of Alexander the Emperour Now the rest of his works which came to our hands are these Upon the six daies Work Upon those things which followed upon the six daies Work Against Marcion Upon the Canticles Upon some Chapters of Ezekiel Concerning Easter Against all Heresies And many more which you may find preserv'd amongst many men CHAP. XXIII Concerning Origen's Studiousness and how he was honour'd with the dignity of Priesthood ABout this time was the beginning of Origen's writing Commentaries upon the holy Scriptures Ambrosius chiefly inciting him to it by innumerable instigations not with supplications and bare words onely but also with most plentifull supplies of all things necessary For there were alwaies by him when he dictated more in number then seven Notaries which at set times chang'd courses with one another Neither was there a less number of them which wrote books fair together with Girls who had been instructed to write nearly and handsomely To all these Ambrosius liberally afforded a sufficient supply of all things necessary And indeed he conveigh'd into Origen an unspeakable alacrity in his study and labour about the divine Oracles By which means chiefly he induced him to write Commentaries whilest these things were in this posture Ponâ—ianus succeeds Urbanus who had been Bishop of Rome eight years And Zebinus succeeds Philetus in the Bishoprick of Antioch At which time the necessitie of the Churches Affaires constraining him Origen made a journey through Palestine into Greece And received the Order of Priesthood at Caesarea by the imposition of the hands of the Bishops there But what combustions were hereupon rais'd concerning him and what Decrees were made by the Prelates of the Churches upon these commotions And what ever else he continuing to be of great esteem contributed to the Preaching of the divine Word these things requiring a distinct Volume we have in some measure declared in the second book of our Apologie which we wrote in defence of him CHAP. XXIV Concerning the Expositions he made at Alexandria BUt 't was necessary for us to have annex'd these to the things afore-mention'd for in his sixth book of his Expositions upon John's Gospel he declares he compos'd those five first books while he yet liv'd at Alexandria But onely twenty two books of his works upon that Gospel are come to our hands In his ninth book also upon Genesis for there are twelve in all he manifests that he did not onely write those first eight books at Alexandria but also those Comments upon the twenty five first Psalms And moreover those Comments upon the Lamentations five books of which came to our hands In which books there is some mention of his books upon the Resurrection those also are two Volumes Indeed he also wrote his books De Principiis before his removal from Alexandria He also compos'd those books intitl'd
of which were with much difficulty redeem'd with great sums of money but others of them are not yet redeem'd even at this time Now my Brother I have not at large related these things to no purpose but that you may see how great and how grievous miseries happened to us which they who have most experienced do best understand Afterwards after some few words he makes an addition to all this saying Therefore those divine Martyrs who are now Assessours with Christ colleagues of his kingdom and are partakers of his judgement giving sentence together with him during their being amongst us received to themselves some of the brethren who were lapsed and lay convict as having sacrificed to Idols And when they had seen their conversion and penitence judging it might be acceptable to God who in no wise willeth the death of a sinner but rather that he repent they admitted them and brought them together and received them into their congregation and communicated with them in prayer and in eating Now therefore Brethren how doe you counsel us concerning these things what must be done by us Shall we be of like mind and of the same Opinion with the Martyrs Shall we observe their determination and the favour they shewed such persons and shall we be indulgent towards them to whom they were mercifull Or shall we render their sentence unjust and make our selves examiners and Judges of their Opinion grieve their goodness and clemency and destroy the Order which is constituted Dionysius very advisedly annex'd these words discoursing concerning them who in the times of Persecution had lapsed through infirmity of mind CHAP. XLIII Concerning Novatus what manner of person he was as to his moralls and concerning his Heresie FOr Novatus a Presbyter of the Church of Rome being puffed up with pride against these men as if there were no further hopes of salvation left for them although they perform'd all things appertaining to an unfeigned conversion and a sincere confession constituted himself the Ringleader of a peculiar Sect of those who by reason of their haughty minds stil'd themselves Cathari Upon this account a very great Synod was assembled at Rome consisting of sixty Bishops but of Presbyters and Deacons the number was greater And when the Pastours of each respective place in the rest of the Provinces had consulted by themselves concerning what was to be done This Decree was promulged to all That Novatus together with all those who imitated his pride and who presumptuously assented to his uncharitable and most inhuman Opinion should be accounted as alienated from the Church but that the Brethren who were fallen into the calamity of the lapsed should be healed and cured by the remedies of repentance There came to our hands the Epistles of Cornelius Bishop of Rome to Fabius Bishop of Antioch which set forth the Acts of that Synod at Rome and the Opinions of all those in Italy and Africa and the Provinces there There are also extant other Epistles written in Latine by Cyprian and those Bishops ' assembled with him in Africa by which it appears that they consented to the relieving of those who were fallen into Temptation and that the Authour of this Heresie ought with good reason to be expelled out of the Catholick Church together with all those who had been seduced by him There is also annex'd to these another Epistle of Cornelius's concerning the Decrees of that Synod and also another concerning the mischievous Acts of Novatus Part of which nothing hinders but that we may here insert that so they who read this work may have a perfect knowledge in all things concerning Novatus Cornelius therefore informing Fabius what a man this Novatus was as to his course of life writes these very words But that you may the better understand how this admirable fellow heretofore coveted a Bishoprick and concealing this his hot ambition continued undiscovered for a coveâ—â— for his folly usually from the beginning having the Confessours in his company I will make this declaration to you Maximus a Presbyter of our Church and Urbanus which men have the second time acquired great renown to themselves for their confessions Sidonius also and 〈◊〉 a man who has most patiently endured all sorts of tortures through God's merâ—y and having corroborated the weakness of the flesh through the strength of his faith utterly vanquished the adversary These men I say when they had made enquiry into the man and detected his subtilty and deceit his perjury and lyes his unsociableness and wolfish friendship returned to the holy Church and divulged all his subtile devices and his villanies which he had kept conceal'd within himself for a long time refusing to declare them in the presence both of a sufficient number of Bishops and also of a great many Presbyters and Laicks Lamenting and repenting because having been seduced by this subtile and wicked beast for some small time they had abandoned the Church After some few words he also adds this Dear Brother What a wonderfull change and alteration we saw made in a short time in him For this most excellent fellow who affirmed with terrible protestations and oathes that he did not in the least coveâ— the Office of a Bishop 〈◊〉 â— sudden appears a Bishop as if he had been thrown into the midst by an Engine For this brave Doctour who pretended himself to be a Maintainer of the Church discipline when he endeavoured by force to acquire to himself and suâ—reptitiously to steal the Bishoprick which was not assign'd to him by God â—hose for his confidents two men who despaired of salvation that he might send them into some little corner and the most despicable part of Italy and there delude three Bishops who were simple and unlearned men by a certain fraudulent enterprise affirming and protesting that with all possible speed they must post to Rome that all the disagreement which had been there might by their mediation together with the other Bishops be composed When they arrived being as we said before persons unexperienced in the plots and subtilty of these wicked mâ—n having been shut up close by some persons like himself who were assign'd for that purpose at ten of the clock he compell'd them being drunk and dozed with over much wine to give him the Bishoprick by an imaginary and an ineffectual imposition of hands And he laid claim to that by craft and subtilty which did in no wise appertain to him One of those Bishops not long after return'd to the Church bewailing and confessing his sin whom through the mediation of all the people then present we received into the communion of the Laity We ordain'd successours for the other two Bishops and sent them away to possess their Sees This maintainer therefore of the Gospel knew not that 't was meet there should be but one Bishop in the Church of Rome In which he was not
ignorant for how could he be that there should be 46 Presbyters seven Deacons Seven sub-Deacons Clerks 42 Exorcists Readers together with Janitors 52. Widows and indigent persons which could not maintain themselves above a thousand and five hundred All these the grace and bounty of the Lord maintain'd But neither could so great multitude so necessary in the Church a congregation which by Gods providence is both rich and numerous together with a great and innumerable multitude of people make this man ashamed of this so desperate an attempt or deter him from proceeding in it or recall him into the Church And again after some other words which intervene he adjoyns these But come on let us in our following words declare in what works of his own or what good practices he was so confident as to aspire to a Bishoprick Was it upon this account that from the beginning he had been conversant in the Church and had fought many combats in defence of it and had been in many and great perils upon account of Religion No this is nothing so For the devil who had entered into him and for a long time dwelt in him was the occasion of his being a believer He being relieved thereof by the Exorcists fell into a grievous distemper and it being supposed that he would die immediately he received Baptism being besprinkled with water on the bed whereon he lay if that can be termed Baptism Neither when he had escaped that sickness did he afterwards receive the other things which the Canon of the Church injoyneth should be received nor was he sealed by the Bishops imposition of hands which if he never received how did he receive the holy Ghost And again a little after he saith This man in the time of Persecution through timerousness and a desire of life deny'd that he was a Presbyter For being desired and intreated by the Deacons that he would come out of his Chamber in which he had shut himself up and succour the Brethren as far as it was meet and possible for a Presbyter to succour the distressed Brethren who wanted assistance he was so far from complying with the Deacons who intreated him that with great indignation he went his way and departed For he said he would no longer be a Presbyter but was a favourer of another kind of Philosophy Having ran over some few passages he makes this addition hereto in these words For this excellent fellow has deserted the Church of God in which after he had received Baptism he was vouchsafed the degree of Presbyter by the favour of the Bishop who by imposition of hands Ordain'd him Priest Who being denyed Orders by all the Clergy and many of the Laity because it was not lawfull for one who had been baptized in his bed by reason of some infirmity as he was to be admitted into any sacred Order the Bishop intreated licence might be granted him to Ordain this person onely To these impious acts he afterwards subjoyneth this other the worst of all his wicked exploits saying thus For he made oblations and distributed to every one a part thereof which when he had delivered instead of blessing them he compelled the wretched men to swear holding the hands of him that received with both his hands and not letting them go till the persons had sworn pronouncing these words for I will here make use of his own words Sweat to me by the body and bloud of our Lord Jesus Christ that thou wilt never desert me and revolt to Cornelius So the miserable man was not permitted to taste before he had cursed himself And at the receiving of the bread instead of saying Amen he says I will never return to Cornelius Again after some other words he says thus Now you must understand he is stript naked of all his followers and leâ—t desolate The Brethren daily deserting him and returning to the Church And Moses a blessed Martyn who lately amongst us suffered a famous and admirable Martyrdom taking notice in his life time of this man's impudence and folly deprived him of communion together with the five Presbyters who with him had voluntarily separated themselves from the Church Now at the end of his Epistle he makes a catalogue of those Bishops who were present at Rome and condemn'd the folly of Novatus He also gives an account of their names and the name of every ones particular Church in which he Govern'd He does also expresly mention those who were not then present at Rome but by letters approved of the sentence of the foresaid Bishops together with their names and the names of the Cities from which each of them wrote Thus much Cornelius has recorded in his Epistle to Fabius Bishop of Antioch CHAP. XLIV Dionysius's story concerning Serapion DIonysius Bishop of Alexandria sent Letters to this same Fabius who was something inclining to this Schism and having discours'd severall things concerning repentance in his Letters to him and also related the combats of some who had undergone Martyrdom a little before at Alexandria amongst other stories he relates a miraculous thing which I thought necessary here to insert into this our History it runs thus I will here propose to you one example which happened amongst us There was amongst us one Serapion an old man a believer who for a long time had lived blameless but in the time of persecution he lapsed he often petitioned for pardon but no body gave attention to him because he had sacrificed Being taken with sickness he remained for the space of three days speechless and senseless being a little refreshed on the 4 th day he called his daughters son to him and said Child how long do you detain me I pray make hast and absolve me quickly call one of the Presbyters to me And when he had spoken these words he was again speechless The child ran to the Presbyter It was now night and the Presbyter also was sick and not able to come But because I had before given command that those people who were dying if they desired it and especially if they had before humbly requested it should be absolved that they might depart with a lively hope he gave to the Child a piece of the Sacrament bidding him to moisten it in water and put it into the old man's mouth the child 〈◊〉 with it And when he approached before he came in â— Serapion again recovered himself a little and said Child thou art come the Presbyter was not able to come but doe thou perform quickly what he injoyn'd thee and let me depart The boy moistned it in water and put it into his mouth immediately And when he had swallowed it by little and little he straightway gave up the Ghost Is it not plain that he was preserved and his life prolonged till he was absolv'd that his sin being quite blotted out he might
and praise God These are the words of Dionysius But Xystus succeeds Stephen after he had executed the Episcopal Office two years To him Dionysius wrote a second Epistle concerning Baptism and set forth to him the judgment and opinion of Stephen and the other Bishops Concerning Stephen thus he writes Indeed he before wrote letters concerning Helenus and Firmilianus and all the Bishops of Cilicia Cappadocia and Galatia And moreover concerning all the neighbouring Provinces that he would have no communion with them for this very reason because says he they rebaptize Hereticks And consider the weightiness of the affaire for truly I hear that there have been determinations made in the greatest Synods of Bishops concerning this business that Hereticks which were converted should be first Catechized and then should be washed and cleansed from the filth of their old and unclean leaven And I wrote to him making intercession for all these men And afterwards he says also to our well beloved and fellow-Presbyters Dionysius and Philemon who were formerly of Stephen's Opinion and wrote to me concerning the same things I before wrote in short but now I have written more at large But thus much concerning the said controversie CHAP. VI. Concerning the Heresie of Sabellius AFter this head of discourse he informs him of the Sabellian Hereticks who at that time abounded mightily and thus he writes For concerning the opinion which lately sprung up at Ptolemais a City of Pentapolis which is impious and full of blasphemies against God Almighty Father of our Lord Jesus Christ and contains much infidelity against his onely begotten Son the first begotten of every creature the Word that was conversant amongst men and is full of stupidity and senselessness about the holy Ghost when letters came to me from both parties and brethren to discourse with me I wrote some Epistles according to my ability with Gods assistance explaining those points more at large like an Instructour of which Epistles I have sent you copies CHAP. VII Concerning the most execrable Errour of the Hereticks and concerning the vision sent from God which appeared to Dionysius and the Ecclesiastick Canon he received THE same Dionysius in his third Epistle concerning Baptism written to Philemon Presbyter of the Church of Rome annexeth these words I have read over the books and traditions of the Hereticks defiling my mind for a little while with their most accursed inventions Indeed I received this advantage from them that I can the better confute them in my own thoughts and do grow to a greater detestation of them And when one of my brother Presbyters prohibited me fearing least I should be mixed and disordered with the filth of their wickedness for he said my mind would be defiled and truly I was sensible he said true a vision sent from God corroborated me And a voice came to me which gave me this express command saying Read all things that thou shalt take into thy hands for thou art able to search into and to examine every thing and this was the principal cause of thy becoming a Christian I gladly received the vision as being consonant with the Words of the Apostle who speaketh thus to those who are able Be ye skilful Examiners Afterwards having spoken something concerning all the Heresies he continues saying I received this Rule and Canon from Heraclas our blessed Pope For those who were Converts from Heresies although they were Apostates from the Church or rather not Apostates but seemingly assembled themselves and were privately discovered to frequent any of the Heterodox teachers he excommunicated and would not again admit them into the Church although they intreated him before they had made a publick confession of what they had heard from the â—dverse party And then he again admitted them to communion but thought no second Baptism was requisite for them because they had before received holy Baptism from him Again after a copious discourse upon this question he â—hus concludes This furthermore I understand that the Africans of this Age were not the onely introducers of this custom but this was establisht long before by Bishops who were before our Age in their most populous Assemblies and in the Synods of the Brethren at Iconium and at Synnada and amongst many other persons whose sentiments and determinations I will by no means overthrow nor excite them to contention and strife For it is written thou shall not remove thy neighbour's land-mark which thy fathers have set in thine inheritance His fourth Epistle concerning Baptism is written to Dionysius who was at that time Presbyter of the Church of Rome and a little while after obtained the Bishoprick there From which Epistle we may learn what a learned and admirable man this same Dionysius was by Dionysius Alexandrinus's testimonies of him After other things he writes to him in that Epistle concerning Novatus in these words CHAP. VIII Concerning Novatus's Heresie FOR we may with sufficient reason abominate Novatianus who stirr'd up Schism in the Church and seduced some of the Brethren to blasphemies and impieties and induced most profane Doctrine concerning God and calumniously accused our most gracious Lord Jesus Christ as unmercifull besides all these things he disalloweth of holy Baptism and utterly abolisheth Faith and the Confession of Faith before Baptism and he perfectly banisheth the holy Ghost from them although there were some hope that it still rested in them or would return to them again CHAP. IX Concerning the Baptism of Hereticks that it is impious DIonysius's fifth Epistle was written to Xystus Bishop of Rome In which after much discourse against Hereticks he relates this very accident which happened in his days For truly Brother I want your advice and desire your judgment Such a thing as this coming to my knowledge I fear least I should err in it For one of the congregation of the Brethren who was accounted an antient believer a person who had been a member of the congregation before my ordination yea and as I think before ever blessed Heraclas was constituted Bishop this man I say being present at the Baptism of some who were lately baptized and having heard the Questions and their Answers came to me weeping and lamenting his own case And falling down at my feet he made a confession of and renounced the Baptism which he had received from the Hereticks that it was not of this kind neither had it any likeness at all to this of ours but was full of impieties and blasphemies He also said that he was now most grievously pricked in mind and had not the confidence to lift up his eyes to God having been initiated by such impious words and ceremonies For this reason he prayed that he might partake of the most pure Baptism Adoption and Grace Which thing I durst not perform but told him that the daily communion with the Church he had so long enjoyed was sufficient for
called him for the time allotted him was now accomplished When he was brought before the place of judicature and had shewed a greater courage in the confession of the Faith then he did before immediately he was halled away to Execution and was Crowned with Martyrdom CHAP. XVI A Relation concerning Astyrius AStyrius also is much fam'd for his Religious boldness and freedom at that time A man who was a Roman Senatour a singular favourite of the Emperours and both for his nobleness of Birth and Estate known to all persons He being present at the death of the foresaid Martyr took up the Corps wrapped it in a white and precious garment laid it upon his shoulders and carried it away and when he had adorned it very richly he deposited it in a decent Grave This persons familiars who lived till our days relate infinite other things concerning him CHAP. XVII Concerning the mighty Miracles of our Saviour at Paneas AMongst which they relate this Miracle At Caesarea-Philippi which the Phaenicians call Paneas they report there are springs to be seen at the foot of the Mountain called Panius out of which the River Jordan hath its original They say that on a certain Festival they used to cast a sacrifice into these Springs and by the power of the Devil it would miraculously vanish out of sight And that this was a Miracle much talked of by them who had seen it Astyrius therefore being upon a time present with those that did this and seeing many struck with admiration at what was done was sorry for their errour Then he lifted up his eyes to heaven and besought the supream God by Jesus Christ that he would rebuke this Devil which seduced the people and command him to cease from deceiving of men They report that when he had prayed thus the sacrifice floated upon the Waters immediately Thus perished their Miracle and never afterwards was there any prodigie done neer that place CHAP. XVIII Concerning the Statue which the Woman who had the Flux of bloud erected BUt since I have made mention of this City I think it not at all unsutable to produce a story which is worthy to be related to posterity For they say that the woman who had the Issue of bloud whom the sacred Gospels inform us to have been healed by our Saviour was born in this City and that her house may be seen there and that the illustrious Monuments of our Saviour's beneficence shown towards her doe yet remain For neer the gate of her house 't is said stands upon a Pillar of stone the Effigies of a woman in brass kneeling on her knees and stretching forth her hands forward in the form of a suppliant On the other side opposite to it stood another Image of a man made of the same mettal standing upright dressed decently in a short vesture and stretching out his hand towards the woman At whose feet upon the base of the Pillar 't is said there springs up a strange kind of an herb which grows up to the skirt of his brasen doublet and is a present remedy to remove all sorts of diseases They say that this Statue represented our Saviour This remained till our Age and therefore we our selves went to the City to see it Nor need it seem a wonder that the Ancient Gentiles who received benefits from our Saviour did these things seeing that we have seen the pictures of his Apostles Peter and Paul and of Christ himself drawn in Colours and preserved till our days It is probable enough that those Ancients according to the custom of the Heathens were wont unadvisedly to honour all those after this manner as Saviours by whom they had been any ways benefited CHAP. XIX Concerning the Chair of James the Apostle THe Episcopal Chair of James the first Bishop of Jerusalem who was consecrated by our Saviour himself and the Apostles who in holy Writ is honoured with the title of the Brother of Christ being reserved till this time the Brethren who have succeeded in that Church do reverence it Hence they plainly manifest to all what great veneration and respect both the Antients and also those of our Age have and do pay to holy men for their love to God But thus much concerning these things CHAP. XX. Concerning Dionysius's Paschal Epistles in which he prescribeth a Canon concerning Easter MOreover besides those his fore-mentioned Epistles the same Dionysius at the same time wrote these still extant called Paschal Epistles amongst which he interweaves Panegyrick discourses concerning the feast of Easter one of these Epistles he Dedicateth to Flavius another to Domitius and Didymus In which he publisheth a Canon of eight years having proved that we ought to celebrate the feast of Easter at no other time but after the vernal Aequinox He composed another Epistle besides these to his Fellow-Presbyters at Alexandria and others to divers other persons and these he wrote whilest the rage of the Persecution still continued CHAP. XXI Concerning what things happened at Alexandria DIonysius returned to Alexandria Peace being as yet scarce throughly setled there But when Sedition and War joyntly raged again there so that he could not visit all the Brethren in the City they being divided into the one or the other party of the faction Again even on Easter-day as if he had been exil'd out of Alexandria he conversed with them by letters And in his other Paschal Letter which a little after this he wrote to Hierax one of the Aegyptian Bishops he mentioneth the Sedition then at Alexandria in these words It is no wonder if it be difficult for me to converse with men far remote even by Letters whenas it is rendred now no easie matter for me to discourse with my self and to give advice to my own soul. For I am compelled to send Letters even to my own bowels my Brethren who live under the same roof have the same mind and are members and inhabitants of the same Church and it appears to me a great difficulty how I should convey my Letters to them For a man may with more ease and less danger travel not onely beyond the bounds of this Province but even from East to West then out of Alexandria into Alexandria For the very middle street of this City is more unfrequented and impassible then that vast and invious wilderness which Israel travelled through in two Ages Those calm and still Havens do represent the Sea through which the Israelites had a spatious passage it being divided and made like a wall on both hands but the Aegyptians were drowned in the paths thereof And through the frequent slaughters perpetrated therein they were like a red Sea The River which runneth by the City seemed sometimes more dry and uncomfortable then the thirsty wilderness through which when the Israelites travelled they were so thirsty that they murmured against Moses until by the power of God who
as to estate in the flower of their age beautifull in body chast of mind pious in their conversations admirable for their industry as if the earth were unable to bear so great an ornament were by the command of the worshippers of Demons cast into the Sea These things were done amongst those at Antioch But 't is horrid to hear the relation of what others suffered in Pontus some had sharp reeds thrust up the fingers of both their hands from the very tops of their nailes others had melted lâ—ad poured upon their backs even whilst the melted metall boiled which ran down and burnt the most necessary parts of their bodies again others without any commiseration endured obscene tortures which are unfit to be related in their privy members and bowels which those couragious and just judges invented with much earnestness and labour demonstrating thereby the acuteness of their wit as if the very power and strength of wisdom consisted in such cruell inventions and striving continually as if it had been for rewards in a combat to outdo one another in finding out new sorts of tortures These calamities therefore were not ended till such time as the Judges despairing of making any further addition to these miseries wearied with slaughters filled and satiated with the effusion of bloud betook themselves to the thoughts of clemency and humanity that in future they might seem to invent no further cruelty against us For it was unfit they said to pollute the Cities with the bloud of their inhabitants and to defame the government of the Emperours which was benign and gentle towards all persons by so superlative a cruelty but that rather it was fit that the humanity and beneficence of the Imperial authority should be extended to all persons and that the Christians should not any longer be punished with death in regard those of our Religion were exempted from such punishment by the indulgence of the Emperours At that time therefore command was given to pluck out the eyes of the Christians and that they should have one of their legs lamed For such was their civility towards us and this seemed to them the most gentle punishment that could be inflicted on us In so much that upon acount of this lenity used by these impious wretches towards us it is impossible to give in any further account of the multitudes which indeed are altogether innumerable both of them who had their right eyes first thrust out with a sword and after they had been thus prickt out their eye-holes were seared with a red-hot iron and also of those who had their left legs as far as the bending of their knees made useless by being seared with hot irons after which they were condemned to the brazen mines which were in the Province not so much for the service they could do as upon account of the affliction and misery they should endure there Besides all these there were many others who were assaulted with several sorts of combats which 't is not possible to give a catalogue of for their couragious exploits do surpass all relation Therefore the noble Martyrs of Christ having obtained great renown over the whole world in these combats did both deservedly amaze every where the spectatours of their courage and also exhibit in themselves manifest tokens of the truly divine and inexplicable power of our Saviour Indeed the mention of every particular person of them by name would be very tedious if not a thing impossible CHAP. XIII Concerning those Prelates of the Church who demonstrated the sincerity of the Religion they asserted by the effusion of their own bloud NOw of those Ecclesiastick Prelates who suffered Martyrdom in the most eminent Cities the first that must be commemorated in the monuments of the pious may be Anthimus a witness of Christs kingdom Bishop of Nicomedia who was beheaded in that City But of the Antiochian Martyrs we will mention Lucianus a Presbyter of that Church a person most eminent for sanctity throughout his whole life he at first made a declaration of the celestiall kingdom of Christ in words and by an Apologetick oration at Nicomedia in the presence of the Emperour and afterwards he asserted it in deeds and reall performances But the most eminent Martyrs in Phaenice which were most acceptable to God and Pastours of Christ's flock were Tyrannio Bishop of the Church at Tyre and Zenobius a Presbyter at Sidon also Silvanus Bishop of the Churches at Emisa This Prelate last named being together with some others cast as food to the wild-beasts at the very City of Emesa was received into the number of the Martyrs Both the other rendred the doctrine of the divine faith famous at Antioch by their most patient suffering of tortures untill their deaths Tyrannio the Bishop was drowned in the depths of the Sea and Zenobius a most incomparable Physitian died couragiously under the tortures which were applied to his sides Amongst the Martyrs of Palestine Silvanus Bishop of the Churches at Gaza was together with nine and thirty others beheaded at the mines of brass which are in Phaeno Also Peleus and Nilus Aegyptian Bishops together with some others were burnt to death at the same place Amongst which number we must in no wise omit the mention of Pamphilus the Presbyter the most admirable person in our age and the greatest ornament of the Church at Caesarea whose fortitude and couragious exploits we will declare at a fit and convenient opportunity Moreover of those who were perfected by a glorious Martyrdom at Alexandria throughout all Egypt and Thebais the first to be mentioned is Peter Bishop of Alexandria a most divine teacher of the Christian Religion also Faustus Dius and Ammonius perfect Martyrs of Christ who were his Presbyters Besides Phileas Hesychius Pachumius and Theodorus Bishops of Churches in Egypt Moreover there were many other eminent Martyrs who have an honourable mention among the Churches that are in those places and Countries But our design is not to commit to writing the conflicts of all those who suffered for the worship of God over the whole world nor yet to give in an accurate relation of every accident that befell them but of those rather who with their own eyes beheld what was done Moreover those conflicts our selves were present at we will commit to the knowledge of posterity in another work But in this present book I will annex to what has been declared a revocation of what had been practised against us and the accidents that happened from the very beginning of the persecution which will be most usefull to the Readers Therefore before the war was denounced against us during the time that the Emperours were friendly and peaceable towards us how great a felicity and plenty of all that is good the Roman Empire was dignified with what words can be sufficient to declare At which time those in whose hands the supream power was having compleated
Church might be allowed to those who refused to communicate with the Arians When the Arians understood that Athanasius's opinion would incommode their party they made answer that that business was to be deferred till another time but they permitted the Emperour to do what pleased him Wherefore the Emperour restored Athanasius Paulus and Marcellus to their own Sees as also Asclepas of Gaza and Lucius of Adrianople For they also had been received by the Synod of Serdica Asclepas was received upon his exhibiting the Acts whereby it was manifest that Eusebius Pamphilus together with many others having taken cognizance of his cause had restored him to his dignity and Lucius because those that accused him were fled Therefore the Emperours Edicts were sent to their Cities giving order that they should be readily admitted Upon Basilius's being turned out of Ancyra and Marcellus's entrance into that City there was no trivial disturbance made which gave those that were his adversaries an occasion of reproaching him But the Gazites willingly received Asclepas In Constantinople Macedonius did for some small time give place to Paulus and convened assemblies by himself seperately in a private Church of that City But in behalf of Athanasius the Emperour wrote to the Bishops to the Clergy and to the Laity that they should willingly receive him Moreover he gave order by other Letters that what had been enacted against him in the Courts of Judicature should be abrogated The contents of his Letters concerning both these Particulars are these Canstantius's Letter in behalf of Athanasius VICTOR CONSTANTIUS MAXIMUS AUGUSTUS to the Bishops and Presbyters of the Catholick Church The most Reverend Bishop Athanasius hath not been deserted by the Grace of God But although he was for a short time subjected to humane tryal yet he hath received a just sentence from Divine Providence which inspects all things having been restored by the will of God and our determination both to his own Country and Church over which by Divine permission he presided It was meet that what is agreeable hereto should be performed by our clemency That so all things which have heretofore been determined against those who have held communion with him should now wholly be forgotten and that all suspicion entertained against him should in future cease and that the immunity which those Clergy men that are with him did heretofore enjoy should as it is meet be confirmed to them Moreover We thought it equitable to make this addition to Our Indulgence in favour of him that all persons belonging to the sacred order of the Clergy might understand that security is granted to all those that have adhered to him whether they be Bishops or Clerks and a firm union with him shall be a sufficient testimony of every ones good resolution of mind For what persons soever making use of a better judgment and becoming followers of a sounder opinion shall embrace his communion We have ordered that all such shall enjoy that indulgence according to the Pattern of the preceding providence which We have now granted agreeable to the will of God Another Letter sent to the Alexandrians VICTOR CONSTANTIUS MAXIMUS AUGUSTUS to the populace of the Catholike Church in Alexandria In regard We make your good Government Our aim in all things and knowing that you have for some time been deprived of an Episcopall Providence We have thought good to send back to you again Athanasius the Bishop a person well known to all men for his sanctity of life and moral honesty When you shall have received this person according to your usual manner and as it is meet and shall constitute him your assistant in your prayers to God make it your business to preserve continually a Concord and Peace befitting your selves and gratefull to Us according to the Sanction of the Church For it is disagreeable to reason that there should be any dissention or faction raised amongst you contrary to the felicity of Our times Our desires and wishes are that you may be wholly freed from this mischief And We exhort you to persist continually in your usual prayers to God making use of him your Prelate and your assistant as was said before That so this resolution of yours being conveyed to the ears of all men even those Gentiles as yet enslaved in the erroneous worship of Idols may with the greatest alacrity hasten to the knowledge of the sacred Religion most dear Alexandrians We therefore again exhort you to persist in what hath been said before Do you willingly receive your Bishop sent to you by Gods Decree and Our determination and look upon him as worthy to be embraced with your whole souls and minds For that doth both become you and is also manifestly agreeable to Our Clemency And that all manner of disturbance and occasion of Sedition may be taken from such as are endowed with malevolent and factious mindes We have by Our Letters given order to the judges amongst you that they should render all those liable to undergo the penalty of the Laws whom upon inquiry they shall find to have been Seditions Taking therefore into your consideration these two things both Gods and Our determination and also the care we have taken about your agreement and the punishment we have commanded to be inflicted upon those that are disordered make it your chief business to have a diligent regard to whatever doth become and agree with the Sanctions of the sacred Religion and with all reverence to honour the foresaid Prelate that so you together with him may offer up prayers to the supream God and Father both for your Selves and also for the good Government and Concord of mankind in general An Epistle concerning the abrogating what had been enacted against Athanasius VICTOR CONSTANTIUS AUGUSTUS to Nestorius And in the same Copy to the Presidents of Augustamnica Thebaïs and Lybia If any thing be found to have been heretofore done to the detriment and injury of those who communicate with Athanasius the Bishop Our Will is that that be now wholly abrogated For Our Pleasure is that those of his Clergy should again have the same immunity which they formerly had And We command that this Order of Ours be kept that so Athanasius the Bishop having been restored to his Church they who communicate with him may have the same priviledge which they always had and which the other Clergy-men now have whereby their affairs being thus setled they also may rejoyce CHAP. XXIV That Athanasius passing through Jerusalem in his return to Alexandria was received into Communion by Maximus and convened a Synod of Bishops which confirmed the Nicene Faith AThanasius the Bishop being fortified with these Letters passed thorow Syria and came into Palestine And arriving at Jerusalem he made known to Maximus the Bishop both what had been done in the Syond of Serdica and also that Constantius the Emperour had consented to their determination and he makes it his
Ursacius Germinius and Caius have promised if any thing had been altered For how can peace be kept by those who subvert peace For all Regions and especially the Roman Church hath been involved in greater disturbances Upon which account we beseech Your Clemency that You would hear and look upon all our Legates with favourable ears and a serene countenance and that Your Clemency would not permit any thing to be reversed to the injury of the Ancients but that all things may continue which we have received from our Ancestours who we are confident were prudent persons and acted not without the holy Spirit of God Because not only the believing Populace are disquieted by that novelty but also Infidels are prohibited from making their approaches to a credulity We also entreat that You would give order that as many Bishops as are deteined at Ariminum amongst which there are many that are enfeebled with age and poverty may return to their Province lest the Populace of the Churches suffer dammage by being destitute of their Bishops But we do with more earnestness petition for this that no innovation may be made nothing may be diminished but that those things may remain uncorrupted which have continued in the times of the Father of Your holy Piety and in Your own Religious days And that Your holy Prudence would not suffer us to be wearied out and ravisht from our Secs but that the Bishops with their Laity free from disquietude may always attend the putting up their Petitions which they make for Your health for Your Empire and for peace which may the Divinity grant You to be profound and perpetual according to Your deserts Our Embassadours will bring both the subscriptions and also the names of the Bishops or Legates as they will inform Your holy and Religious Prudence by another writing Thus wrote the Synod and sent it by the Bishops But Ursacius and Valens having prevented their Arrival did before-hand calumniate the Synod shewing the Emperour the Draught of the Creed which they had brought along with them The Emperour whose mind had been long since wholly addicted to the Arian opinion was highly incensed against the Synod but had a great esteem and honour for Valens and Ursacius Wherefore the persons sent by the Synod staied a long while being unable to get an answer But at length the Emperour wrote back to the Synod by those that were present after this manner CONSTANTIUS VICTOR and TRIUMPHATOR AUGUSTUS to all the Bishops convened at Ariminum That our Chiefest care is always employed about the Divine and venerable Law even your goodness is not ignorant Notwithstanding We could not hitherto see the twenty Bishops sent from your Prudence who undertook the dispatch of the Embassie from you For we are wholly intent upon an expedition against the Barbarians And as you know 't is fit that a mind exercised about the Divine Law should be vacated from all care and sollicitude Wherefore We have ordered the Bishops to expect Our return to Adrianople that after the publick affairs shall be put into a good and settled posture we may at length hear and deliberate upon what they shall propose In the interim let it not seem troublesome to your gravity to wait for their return in regard when they shall come back and bring You our answer you will be enabled to bring to a conclusion such things as appertain to the utility of the Catholick Church When the Bishops had received this Letter they returned an answer after this manner We have received Your Clemencies Letter Lord Emperour Most dear to God! wherein is conteined that by reason of the pressing necessity of publick business You could not hitherto see our Embassadours And You order us to expect their return till such time as Your Piety shall understand from them what hath been determined by us agreeable to the tradition of our Ancestours But we do by this Letter profess and affirm that we do in no wise recede from our resolution And this we have given in charge to our Embassadours We desire therefore that with a serene countenance You would both order this present Letter of our Meanness to be read and also gratiously admit of those things which we have given in charge to our Embassadours Undoubtedly Your mildness as well as we doth perceive how great the grief and sadness at present is every where in regard so many Churches are destitute of their Bishops in these most blessed times of Yours And therefore we again beseech Your Clemency Lord Emperour Most dear to God! that before the sharpness of winter if it may please Your Piety You would command us to return to our Churches in order to our being enabled to put up our usual prayers together with the people to Almighty God and to our Lord and Saviour Jesus Christ his only begotten Son in behalf of Your Empire in such manner as we have always done and now most earnestly desire to do After they had written this Letter and continued together some small time in regard the Emperour would not vouchsafe them an answer they departed every one to his own City But the Emperour had long before had a designe of disseminating the Arian opinion throughout the Churches Which he then earnestly endeavouring to effect made their departure a pretext of Contumely saying that he was despised by them in regard they had dissolved the Council contrary to his will Wherefore he gave Ursacius's party free liberty of doing what they pleased against the Churches He also commanded that that Draught of the Creed which had been read at Ariminum should be sent to the Churches throughout Italy giving order that such as would not subscribe it should be put out of the Churches and others substituted in their places And in the first place Liberius Bishop of Rome having refused to give his consent to that Creed is banished the Ursacians having substituted Felix in his place This Felix being a Deacon in the Church of Rome embraced the Arian opinion and was preferred to that Bishoprick But there are some who affirm that he was not addâ—cted to the Arian opinion but was by force necessitated to be ordained Bishop At that time therefore all places in the West were filled with innovations and disturbances some being ejected and banished and others put into their places And these things were transacted by force and the authority of the Imperial Edicts which were also sent into the Eastern parts Indeed not long after Liberius was recalled from banishment and recovered his own See the people of Rome having raised a Sedition and ejected Felix out of that Church at which time the Emperour gave them his consent thereto against his will But the Ursacians left Italy went into the Eastern parts and arrived at a City of Thracia the name whereof was Nice Wherein after they had continued some small time they made up another Synod there
places to Jovianus every one of them hoping they should induce him to embrace their own Creed AFter Jovianus's return out of Persia the Ecclesiastick commotions were again renewed For the Prelates of the Churches made it their business to prevent one another each of them expecting that the Emperour would give his assent to their Creed But he had from the beginning adhered to the Homoöusian Faith and openly declared that he preferred that Creed before all others And by his Letters he encourages Athanasius Bishop of Alexandria who immediately after Julianus's death had recovered the Alexandrian Church But being then made more confident and couragious by the Emperours Letters he was freed from fear on all hands The Emperour likewise recalled those Bishops who had been banished by Constantius and had not procured their own revocation by Julianus Moreover all the Heathen Temples were then shut up And the Daemon Priests themselves absconded some in one place some in another The Philosopers also laid aside their Palliums and cloathed themselves in the common and ordinary habit Likewise that Publick pollution caused by the bloud of sacrifices which they had celebrated in Julianus's Reign even to loathsomness was then taken away CHAP. XXV That the Macedonians and Acacians meeting together at Antioch confirmed the Nicene Creed BUt the affairs of the Christians were in no wise in a sedate posture For the principal heads of every party made their addresses to the Emperour supposing they should obtain from him power and authority against those by them reputed to be their adversaries And in the first place those termed Macedoniani present a Libel to him requesting that they who asserted the Son to be unlike the Father might be ejected out of the Churches and themselves put into their places The persons who presented this Supplicatory Libel were Basilius Bishop of Ancyra Silvanus of Tarsus Sophronius of Pompeiopolis Pasinicus of Zelae Leontius of Comani Callicrates of Claudiopolis and Theophilus of Castabali The Emperour having received their Libel sent them away without an answer He exprest himself only thus to them I abominate said he Contentiousness But I Love and Honour those that are desirous of Unity and Concord When these expressions were divulged in the hearing of the other parties they mollified the stiffness of those who were desirous of Contention And this fell out agreeable to the Emperours intent and design Moreover the contentious disposition of the Acacians was then also clearly manifested and they evidently demonstrated their continual usage of complying with their sentiments who were vested with the supream power For meeting together at Antioch in Syria they entred into discourse with Melitius who having separated from them a little before had embraced the Homoöusian opinion And this they did in regard they saw Melitius was highly esteemed by the Emperour who then resided at Antioch Having therefore made a profession of the Homoöusian opinion and confirmed the Nicene Creed by a general consent they drew up a Libel which they presented to the Emperour The Contents whereof are these To the most Pious and most Dear to God Our Lord JOVIANUS VICTOR AUGUSTUS The SYNOD of Bishops present at ANTIOCH Assembled out of divers Provinces Even we our selves are fully satisfied most Pious Emperour that your Piety has in the first place studied to Assert and Constitute the Peace and Unity of the Church Nor are 〈◊〉 insensible that You have rightly judged a Draught of the true and Orthodox Faith to be the Head and Fountain of this Unity Wherefore that we may not be reputed of their number who adulterate the Doctrine of truth we declare to Your Piety that we do embrace and firmly adhere to the Creed of the holy Synod heretofore convened at Nicaea Especially since that term therein which to some seems new and unusual we mean the term Homoöusios has with Caution been explained by the Fathers so as to denote that the Son was begotten of the Fathers substance and that he is like the Father as to his substance Not as if any passion were to be understood in relation to that inexplicable Generation nor is the term Ousia taken by the Fathers according to any usual signification of it amongst the Grecians but 't is made use of in order to the subversion of what has been impiously and audaciously asserted by Arius concerning Christ to wit that he existed of things which are not Which Tenet the Anomaeans who are newly sprung up do with a far greater boldness and audaciousness impudently assert to the utter ruine of Ecclesiastick unity Wherefore we have annexed to this our Declaration a Copy of that Creed set forth by the Bishops convened at Nicaea which we also embrace It is this We believe in one God the Father Almighty and all the rest of the Creed I Meletius Bishop of Antioch have presented this Libel and do give my consent to what is above written And so do I Eusebius of Samosata Evagrius of Siculi Uranius of Apamaea Zoilus of Larissa Acacius of Caesarea Antipater of Rhosus Abramius of Urimi Aristonicus of Seleucia upon Belus Barlamenus of Pergamus Uranius of Melitina Magnus of Chalcedon Eutychius of Eleutheropolis Isacoces of Armenia The Great Titus of Bostra Petrus of Sippi Pelagius of Laodicaea Arabianus of Antros Piso of Adani by Lamydrion the Presbyter Sabinianus of Zeugma Athanasius of Ancyra by Orphitus and Aëtius Presbyters Irenius of Gaza Piso of Augusta Patricius of Paltus by Lamyrion the Presbyter Anatolius of Beroea Theotimus of Arabi Lucianus Arcenus We found this Libel recorded in that work of Sabinus's entitled A Collection of Synodick Acts. Moreover the Emperour had taken this resolution with himself that by kind words and perswasives he would extirpate the contentiousness of the disagreeing parties and he declared that he would not create trouble to any person of what belief soever he were of but that he would love and highly value such as should be the principal promoters of the Churches Unity That these things were after this manner done by him Themistius the Philosopher does also attest For in the Oration he composed upon his Consulate he admires the Emperour for his allowing every person a free liberty of worshipping the Deity in such a manner as he desired whereby he repressed the humours of flatterers Upon whom he made very facetious reflections saying 't is experimentally known that they worship the Purple not God and that such persons differ not from the Euripus which sometimes throws its Waves this way at others the quite contrary CHAP. XXVI Concerning the Death of the Emperour Jovianus AFter this manner did the Emperour at that time repress their fury who made it their business to cavill and contend Departing immediately from Antioch he went to Tarsus in Cilicia where he buried Julianus's Body Having performed all the Solemnities of his Funeral he is declared Consul Designing to
dearly beloved Brethren and Fellow-Ministers Evethius Cyrillus Hyperechius Uranius Heron Elpidius Maximus Eusebius Eucarpius Heortasiâ—s Neon Eumathius Faustinus Proclinus Pasinicus Arsenius Severus Didymion Brittannius Callicrates Dalmatius Aedesius Eustochius Ambrosius Gelonius Pardalius Macedonius Paulus Marcellus Heraclius Alexander Adolius Marcianus Sâ—henelus Johannes Macer Charisius Silvanus Photinus Antonius Anyâ—ho Celsus Euphranor Milesius Patricius Severianus Eusebius Eumolpius Athanasius Diophantus Menodorus Diocles Chrysampelus Neon Eugenius Eustathius Callicrates Arsenius Eugenius Martyrius Hieracius Leontius Philagrius Lucius and to all the Orthodox Bishops in the East Liberius Bishop of Italy and the Bishops in the West wish health always in the Lord. Your Letters Dearly beloved Brethren Resplendent with the Light of Faith delivered to Us by Our highly esteemed Brethren the Bishops Eustathius Silvanus and Theophilus brought the most wish't-for joy of Peace and Unity to Us and that most especially upon this account because they have affirmed and demonstrated that Your opinion and Your sentiments are consonant and agreeable both to Our Slenderness and also to all the Bishops in Italy and in the Western parts And this we acknowledge to be the Catholick and Apostolick Faith which from the Nicene Synod hitherto has continued entire and unshaken This Creed Your Legates themselves have professed that they do hold and embrace and being filled with great joy have wiped out all impressions and quenched the remaining sparks of an absurd opinion and have made a publication of this Creed not only in words but under their own hand-writing The Copy whereof We have judged necessary to be annexed to these Letters that we might not leave the Hereticks any pretext of framing another conspiracy whereby they should again excite the Incentives of their own malice and according to their usage rekindle the flames of discord Moreover Our dearest Brethren Eustathius Silvanus and Theophilus have professed and acknowledged this also that both they themselves and also Your Love have always had this Creed and will retain it to the last to wit the Creed approved of at Nicaea by three hundred and eighteen Orthodox Bishops which does contain the perfect Truth and stops the mouthes and vanquishes all the shoals of Hereticks For not of their own accord but by divine appointment so great a Company of Bishops was convened against the madness of Arius as were equal in number to those by whose assistance Blessed Abraham through faith destroyed so many thousands of his enemies Which faith being comprehended in the Hypostasis and in the term Homoousios does like a strong and impregnable fortress beat back and repell all the assaults and mischievous machinations of Arius's perverse opinion Wherefore when all the Western Bishops had met at Ariminum whither the improbity of the Arians had called them together that either by some kind perswasives or which is truest by compulsion of the Secular power they might destroy or perversely deny what had with all imaginable caution been inserted into the Creed their subtilty advantaged them not in the least For almost all those persons then convened at Ariminum who had at that time been either enticed into errour or imposed upon are now returned to a right mind have Anathematized that Draught of the Creed published by them convened at Ariminum and have subscribed to that Catholick and Apostolick Creed ratified and established at Nicaea And having entred into a communion with Us they are with a greater warmth incensed against Arius's Opinion and against his disciples Of which business when the Legates of Your Love perceived an evident proof they annexed You Your Selves to their own Subscription and do Anathematize Arius and what was transacted at Ariminum against the Creed ratified at Nicaea to which transactions You Your Selves beguiled by perjury have subscribed Wherefore it seemed agreeable to Us to write to Your Love and to give assistance to those whose requests are just and equitable More especially because we are ascertained by the profession of Your Legates that the Eastern Bishops are come to themselves and do embrace the same Sentiments with the Orthodox Western Prelates We make known this to you also least you should be ignorant of it that the Blasphemies of the Ariminum Synod are now Anathematized by those who seem to have been damnified at that time by Fraud and that all persons have unanimously conspired in an agreement to the Nicene Creed And this ought to be made known to all men by You that such as have been damnified in their Faith by force and Fraud may now at length return from Heretical darkness to the divine light of Catholick Liberty Who if after this Synod they will not vomit up the poyson of perverse doctrine renounce all Arius's Blasphemies and Anathematize them may know that they themselves together with Arius and his disciples and the rest of the Serpents whether Sabellians or Patropassians or what ever other Heresie they are followers of are excluded from and are no members of the Church's Assemblies which admits not illegitimate Sons God preserve You in safety Dearly beloved Brethren Eustathius and those that accompanied him having received these Letters went over into Sicilia where after they had caused a Synod of Sicilian Bishops to be convened they made a profession of the Homoöusian Faith in their presence and confirmed the Nicene Creed and having received from them Letters written to the same effect they returned to the persons by whom they had been sent Who upon receipt of Liberius's Letter sent Legates from City to City to the principal Assertours of the Homoöusian Faith exhorting them to meet together unanimously at Tarsus a City of Cilicia in order to the confirming of the Nicene Creed and that they might put an end to all manner of contentious disputes which had since that been raised And this had perhaps been effected had not Eudoxius a Prelate of the Arian Religion one who at that time was in great favour with the Emperour hindred it Who being more exasperated because of the Synod summoned to meet at Tarsus framed greater mischiefs against them Moreover that the Macedonians by sending Legates to Liberius entred into a Communion with him and confirmed the Nicene Creed Sabinus himself has confessed in his Collection of Synodick Actions CHAP. XIII How Eunomius separated himself from Eudoxius because he adhered to his Master Aëtius And that a disturbance being raised at Alexandria by Eudoxius's means Athanasius fled again And that when the Populace were tumultuous hereupon the Emperour being afraid by his Letters pacified the Alexandrians and ordered that Athanasius should be put into quiet possession of his Church again ABout the same time Eunomius being separated from Eudoxius held his assemblies apart by himself because after he had several times entreated him to embrace his Master Aëtius's opinion Eudoxius refused to do that And yet Eudoxius did not this willingly For he rejected not Aëtius's opinion in regard it
sick and earnestly desired that he might be vouchsafed Christian Baptism for by his progenitours he had been bred up in the Christian Religion and was a professour of the Homoöusian Faith Being desirous with all possible speed to be baptized because his distemper increased and having for that reason sent for the Bishop of Thessalonica he first enquired of him what Faith he profest And when the Bishop had made answer that the opinion of the Arians had not invaded the Provinces of Illyricum and that the novelty which Arius had given birth too was not so prevalent as to prey upon the Churches in those Countries but that they continued to preserve that Faith immoveable and unshaken which from the beginning was delivered by the Apostles and had been confirmed in the Nicene Synod upon this answer the Emperour was most willingly baptized by Ascholius the Bishop Not many days after Theodosius recovered of his distemper and came to Constantinople about the twenty fourth of November in Gratianus's fifth and his own first Consulate CHAP. VII That when Gregorius was come to Constantinople and some Bishops murmured at his Translation he refused the presidency over the Church And the Emperour orders Demophilus the Arian Bishop either to give his assent to the Homoöusian Faith or else to go out of the City which latter he chose rather to do AT that time Gregorius of Nazianzum being translated to Constantinople celebrated his assemblies within the City in a small Oratory Whereto the Emperours afterwards joyned a stately Church and named it Anastasia But Gregorius a person for eloquence and piety far more eminent than all men of his own time perceiving that some murmured at his translation because he was a stranger after he had exprest his joy for the Emperours arrival refused to make any longer stay at Constantinople The Emperour finding the Church in this posture was very sollicitous how he might make Peace procure an Union and enlarge the Churches Immediately therefore he opens his mind to Demophilus who presided over the Arian Sect and makes a proposal to him whether he would give his assent to the Creed published at the Nicene Synod unite the people and embrace Peace Upon Demophilus's refusing to comply with his proposition If then said the Emperour you eschew Peace and Concord We order you to quit the Churches When Demophilus had heard these words and considered with himself how difficult it was to make a resistance against those in authority and power he called the multitude together in the Church and standing up in the midst of them spake these words on his own account to his followers Brethren 't is written said he in the Gospel if they shall Persecute you in this City flee ye into another In regard therefore the Emperour excludes us from the Churches take notice that to morrow we will have our Meetings without the City Having said these words he went out not so as if he apprehended the true meaning contained in this Evangelick Oracle the import whereof is that such as flee out of the converse of this world should seek the Jerusalem which is above But be following another sense of these words went out of the City-gates where for the future he had his Meetings Together with him went out Lucius of Alexandria who having been ejected as I said before made his escape to Constantinople in which City he lived After this manner therefore the Arians who for the space of fourty years had been in possession of the Churches declining the agreement they were invited to by the Emperour Theodosius departed out of the City in Gratianus's fifth and Theodosius Augustus's first Consulate on the twenty sixth of November And the professours of the Homoöusian Faith succeeding in their places recovered possession of the Churches CHAP. VIII Concerning the hundred and fifty Bishops convened at Constantinople and concerning the determinations made by them after they had Ordained Nectarius in that City AFter this the Emperour without any delay summons a Synod of Bishops who embraced his own Faith that by them the Nicene Faith might be confirmed and a Bishop of Constantinople ordained And because he had some hopes of being able to unite the Macedoniani to a profession of his own Faith he summoned the Prelates of that Heresie also There met therefore of the Embracers of the Homoöusian Faith Timotheus from Alexandria from Jerusalem Cyrillus who having made a Retractation at that time assented to the Homoöusian Creed Melitius was come thither from Antioch before having been sent for to that City on the account of Gregorius's Ordination also Ascholius from Thessalonica and many others They were in all an hundred and fifty The principal persons of the Macedonian party were Eleusius of Cyzicum and Marcianus Bishop of Lampsacus Of this Sect there were thirty six Bishops most of whom came from the Cities about the Hellespont They met therefore in the Consulate of Eucharius and Evagrius in the month of May. The Emperour and the Bishops that embraced his Creed did their utmost to bring Eleusius and his followers over to their own side putting them in remembrance of the Embassy which they had sent by Eustathius to Liberius heretofore Bishop of Rome and that not long since they themselves had entred into a promiscuous communion with the Orthodox on their own accord And that they having once acknowledged and profest an agreement in the points of Faith did not do what was right and honest now to attempt a subversion of what had been well and wisely determined by themselves But the Macedoniani little regarding either admonitions or reproofs chose rather to profess the Arian opinion than to give their assent to the Homoöusian Creed Having made this answer they departed from Constantinople and wrote to their followers in every City ordering them in no wise to give their consent to the Creed of the Nicene Synod But the Prelates of the other party staied at Constantinople and entred into a Consult about the ordination of a Bishop For Gregorius as we have told you a little before refused the Bishoprick and prepared for his departure to Nazianzum There was a person by name Nectarius a descendant of a Senatorian family a sweet tempered man admirable for his whole course of life although he bore the Praetors Office This person the people seized upon elected him Bishop and he was Ordained by the hundred and fifty Prelates then present Moreover at the same time the said Prelates promulged a sanction that the Bishop of Constantinople should have the priviledges of honour after the Bishop of Rome because that City was New-Rome They did again confirm the Nicene Creed and constituted Patriarchs having made a division of the Provinces that so those Bishops who make their abode without the bounds of their own Dioecesis should not invade the Churches without their limits For this had been promiscuously done
part of three weeks and that by intervalls yet nevertheless they also call that time the fourty days Fast. And I cannot but wonder how these persons though they disagree about the number of the days yet should in common give it the same name to wit the fourty days fast Of which appellation some assign one reason other another according to their particular fancies and humours You likewise find several persons disagreeing not only about the number of the days but differing also in their abstinency from meats For some abstain wholly from eating of living creatures others of all living creatures feed on fish only Othersome together with fish eat fowl also affirming according to Moses's words that these were made likewise of the waters Some abstain from all manner of fruits of trees and from eggs Others feed upon dry bread only othersome eat not even this Others having fasted till the ninth hour feed upon any sort of food whatever making no distinction Again amongst other Nations there are other usages for which innumerable reasons are assigned And in regard no one can produce a command in writing concerning this thing 't is manifest that the Apostles left every one to his own will and free choice in this case to the end that no person might be compelled through fear or necessity to the performance of what is good Such is the disagreement throughout the Churches about their fastings Nor is the variety amongst them less about their performances in their Religious Assemblies For though almost all Churches over the whole world do celebrate the Sacred Mysteries on the Sabbath day at the period of every week yet the Alexandrians and they at Rome on account of some ancient tradition refuse to practise this The Egyptians who are neighbours to the Alexandrians and the Inhabitants of Thebaïs have their Religious Meetings on the Sabbath notwithstanding they participate not of the Mysteries in such a manner as is usual amongst the Christians For after they have feasted and filled themselves with all manner of victuals in the evening they offer and partake of the Mysteries Again at Alexandria on the fourth Feria and on that termed the Preparation day the Scriptures are read and the Doctours expound them and all things are performed which belong to the Church Assembly except the celebration of the Mysteries And this is an usage of great antiquity at Alexandria For 't is manifest that Origen most commonly taught in the Church on these days Who being a very Learned Doctor and perceiving that the secret of the Mosaick Law was not to be expounded literally reduced his discourse concerning the passover to a Mysticall sense asserting that there had been one only true Passover to wit that which our Saviour celebrated at such time as being fastned to his Cross he vanquished the adverse powers making use of this Trophy against the Devill In the same City Alexandria as well the Catecumens as the Faithfull are without difference or distinction made Readers and Psalm setters whereas in all other Churches the Faithfull only are promoted to this dignity I my self when I was in Thessaly knew another custom also A Clergy-man in that Country if after his taking Orders he does lie with his wife whom he had legally married before his being Ordained is degraded whereas in the East all Clergy-men of their own accord do abstain from their wives even the Bishops themselves notwithstanding they do this voluntarily not by force or compulsion of a Law For many of them during even the time of their being Bishops have begotten children of a lawfull wife Moreover the Authour of this usage in Thessaly was Heliodorus Bishop of Trica in that Country under whose name there are Love-Books extant which he composed when he was a young man and entitled them Aethiopici This same custom is observed in Thessalonica in Macedonia and in Achaia I have also known another custom in Thessaly They baptize there on the days of Easter only Upon which account all of them except a very few die unbaptized At that Antioch which is in Syria the site of the Church is inverted For the Altar stands not towards the East but towards the West In Achaia at Jerusalem and in Thessaly they go to Prayers when the Candles are lighted in the same manner that the Novatians do at Constantinople Likewise at Caesarea in Cappadocia and in Cyprus on Saturdays and Sundays always in the Evening after the Candles are lighted the Presbyters and Bishops expound the Scriptures Those Novatians in the Hellespont perform not their Prayers wholly after the same manner with them who live at Constantinople but they are in most things conform to the usages of the Catholick Church In summe in all places and amongst all Sects you will scarcely find two Churches exactly agreeing about their prayers At Alexandria a Presbyter does in no wise Preach And this usage had its beginning from such time as Arius raised a disturbance in that Church At Rome they fast every Saturday At Caesarea in Cappadocia they exclude those from Communion who have sinned after Baptism as the Novatians do The same is also practised by the Macedoniani in the Hellespont and by the Quartodecimani in Asia The Novatians in Phrygia admit not of Digamists Those Novatians who inhabit Constantinople neither openly admit nor openly reject them But in the Western parts they are openly received The Bishops who in their severall times Presided over the Churches were in my judgement the Occasioners of this diversity And those who received these Rites and usages transmitted them to posterity in manner of a Law as ' t were To give in a Catalogue of all the Rites and Customs in use throughout all Cities and Countries is a thing difficult or rather impossible But these we have produced are sufficient to demonstrate that the Feast of Easter was by reason of some certain usage celebrated in a different manner in every particular Province Wherefore they are too profuse in their talke who have spread abroad a rumour that the time of celebrating Easter was altered in the Nicene Synod For the Fathers convened in that Synod made it their business to reduce the people who at first dissented from the far greater part of the Church to an agreement Now that there hapned many differences upon this account even in the Apostles times was a thing not unknown even to the Apostles themselves as the Book of the Acts does attest For when the Apostles understood that a disturbance was raised amongst the faithfull by reason of a dissention of the Gentiles being all met together they promulged a Divine Law drawing it up in form of a Letter whereby they freed Believers from a most burthensome servitude and vain contention about these things and taught them a most exact way of living well which would lead them to true piety
moreover being constrained thereto he Preached a Sermon to them This thing gave Johannes's adversaries an occasion of raising another calumnious accusation against him But concerning that they spake not one word then CHAP. XVII That upon Theophilus's desiring to discuss Heraclides's case then absent and Johannes's refusing to permit him an engagement hapned between the Constantinopolitans and Alexandrians wherein many were slain on both sides At which Theophilus and some other of the Bishops were terrified and fled from the City BUt in the first place Theophilus made an attempt to call in question Heraclides's Ordination that so if possible he might make that an occasion of deposing Johannes again Heraclides was not present but was judged in his absence as if he had unjustly beaten some persons bound them with chains and caused them to be led thorow the midst of the City Ephesus And when Johannes and his favourers affirmed that judgment ought not to be passed upon those that were absent the Alexandrians on the contrary stifly maintained that Heraclides's accusers ought to be admitted although they accused him in his absence A tumult therefore and a sharp conflict was forthwith raised between the Constantinopolitans and Alexandrians And a Fight hapned wherein many persons received wounds and some few were slain Upon sight hereof Theophilus fled forthwith to Alexandria the same was done by the other Bishops excepting a few who were of Johannes's side And all of them made their escape and went to their own Sees These things hapning thus Theophilus was condemned in the judgment of all men Moreover the Odium against him was increased by his being in no wise ashamed of reading Origen's Books constantly after this Being asked therefore by one why he would again embrace those Books which he had condemned his answer was this Origen ' s Books are like a Medow adorned with all manner of flowers If therefore I find any thing that is good amongst them I gather it But if any thing appears thorny to me that in regard it pricks I let alone This was Theophilus's answer but he considered not this saying of wise Solomon that †the words of the wise are as goads and they ought not to kick against them who are pricked by the precepts contained therein For these reasons Theophilus was condemned in all mens judgments Moreover Dioscorus one of those termed The Long Monks Bishop of Hermopolis died a little after Theophilus's flight and was honoured with a splendid Funerall being buried in the Church at The Oak wherein the Synod upon Johannes's account had been convened But Johannes imployed himself about Preaching And ordains Serapion for whose sake the Odium against him had been raised Bishop of Heraclea in Thracia Not long after these things also hapned CHAP. XVIII Concerning Eudoxia's Silver Statue and how Johannes was ejected out of his Church again on account of that and conveyed into banishment A Silver Statue of the Empress Eudoxia clothed in a womans stole had been erected upon a pillar of Porphyry It stood upon an high Basis not very near nor yet at any great distance from that Church named Sophia but there was the distance of half the breadth of the street between them both At that Statue publick sports were usually celebrated Johannes supposing what was performed at those sports to be done in contempt to the Church reassumed his usuall freedom and boldness of speech and armed his tongue against those who did these things And whereas he ought to have perswaded the Emperours by an Exhortatory Oration to abstain from such sports he did not doe that but made use of his sharp tongue and reproach't those who had ordered these sports to be performed The Empress did again apply these expressions to her self And supposing Johannes's words to be spoken in contempt to her she makes it her business to have another Synod of Bishops convened against him Johannes made sensible hereof Preach't that famous Sermon of his in the Church the beginning whereof is this Herodias rages again she is again disturbed she dances again she again desires to receive John ' s head in a Charger Hereby the Empress was more highly exasperated And not long after the Bishops arrived to wit Leontius Bishop of Ancyra in Galatia the Less Ammonius of Laodicea which is in Pisidia Briso of Philippi in Thracia Acacius of Beroea in Syria and some others After these Prelates were come those who had accused Johannes before were set up again Johannes was emboldened with a greater degree of confidence before these Judges and desired that the Crimes he was accused of might be inquired into In the interim the Feast of Our Saviour's Nativity approached and the Emperour as he had usually done before went not to the Church but gave Johannes notice that he would not communicate with him till such time as he should clear himself of the Crimes he stood charged with Farther in regard Johannes's accusers shewed a despondency and fearfulness of mind by reason of his great confidence the Bishops that were present superseded their researches into any thing else and affirmed that a scrutiny was to be made concerning this only to wit that after his deposition he had thrust himself into his Episcopall Chair without having had it adjudged to him by the authority of a Synod When Johannes made answer that sixty Bishops who held communion with him had decreed that Leontius rejoyned in these words But they were the more in number O Johannes who condemned you in the Synod Again when Johannes urged that that was not a Canon of the Catholick Church but of the Arians making For the Bishops heretofore convened at Antioch in order to the subversion of the Homoöusian Faith out of their hatred to Athanasius made that Canon Leontius and his party rejected his defence and pronounced sentence against him not considering that by making use of that Canon they deposed Athanasius also These things were transacted at the approach of the Feast of Easter The Emperour therefore gives Johannes notice that he could not come to the Church because two Synods had condemned him Wherefore Johannes desisted in future and went not any more to the Church On which account those of his party left the Church immediately and celebrated Easter in the publick Baths termed Constantianae There were with them many Bishops Presbyters and others of the Ecclesiastick Function who were termed Johannitae because from that time they held Meetings in severall places apart by themselves Johannes appeared not at all in publick for the space of two months till such time as the Emperour issued out an Order for his being carried away into Exile By virtue whereof he was drawn out of the Church and conveyed into banishment On which very day some of the Johannitae set the Church on fire Whilest that was burning an Easterly wind blew which conveyed the fire to the Senate-house whereby that was burnt
This hapned on the twentieth of June in Honorius's sixth Consulate which he bore with Aristaenetus Moreover what mischiefs the Praefect of Constantinople whose name was Optatus an Heathen as to his Religion and therefore an hater of the Christians did to Johannes's friends upon account of this fire and how he destroyed many of them by a capitall punishment I think fit to omit CHAP. XIX Concerning Arsacius who was Ordained Johannes's successour and concerning Cyrinus Bishop of Chalcedon SOme few days after Arsacius is Ordained Bishop of Constantinople he was brother to Nectarius who had been Johannes's predecessour in that Bishoprick and had governed it well but he was very aged For he was above eighty years old During his calm and peaceable presidency over that Bishoprick by reason of his singular mildness Cyrinus Bishop of Chalcedon whose foot Maruthas Bishop of Mesopotamia had unawares trod upon was in so very ill a condition that his foot putrified and he was forced to have it cut off Nor was this abscission performed once only but it was many times iterated For the Gangrene preyed upon his whole body in so much that it seized his other foot which he was forced to have cut off also I have mentioned this thing for this reason in regard many persons did affirm that Cyrinus suffered all this on account of the opprobrious words he had spoken against Johannes for he frequently termed him an inexorable person as I have said before And because about the same time there fell an hail the stones whereof were of a vast bigness at Constantinople and in the Suburbs round that City which hapned in the fore-mentioned Consulate about the thirtieth of September this was said to have been an act of divine vengeance for Johannes's unjust deposition These reports had more of credit given to them and were improved by the Empresse's death which hapned soon after For she ended her life on the fourth day after the hail fell Others affirmed that Johannes was deservedly deposed because when he was in Asia and Lydia he had seized upon many Churches belonging to the Novatianists Quartadecimani and some other Hereticks to wit at such time as he made a journey to Ephesus on account of Heraclides's Ordination But whether Johannes's deposition were just agreeable to their saying who were incensed against him or whether Cyrinus underwent a due punishment for his reproachfull language and whether the hail fell and the Empress died upon Johannes's account or whether these things hapned for other reasons or for both God knows who is the discerner of things secret and the just Judge of Truth it self I have recorded what the common reports of men were at that time CHAP. XX. How after Arsacius Atticus obtained the Constantinopolitan See BUt Arsacius did not long survive his taking the Bishoprick For on the following Consulate which was Stilichon's second and Anthemius's first about the eleventh of November he died Many persons being exceedingly desirous of obtaining the Bishoprick and for that reason much time having been spent on the following Consulate which was Arcadius's sixth and Probus's first a Religious person was promoted to the Bishoprick his name Atticus By originall extract he was of Sebastia in Armenia but had followed an Ascetick course of life from his younger years and besides his being furnished with a competency of Learning he was endowed with a greater degree of natural prudence But I shall speak concerning this person hereafter CHAP. XXI Concerning Johannes's departure to the Lord in exile JOhannes being carried into banishment died at Comani upon the Euxine Sea on the fourteenth of September in the following Consulate which was Honorius his seventh and Theodosius's second He was a person as I have said before by reason of his zeal for temperance more addicted to anger than bashfullness and because of his sanctity of life he always made use of too great a liberty of speech But it is to me a wonder how he who was so zealous a follower of Temperance should teach in his Sermons that Temperance was to be contemned For whereas the Synod of Bishops allowed repentance but once to those who lapsed after Baptism he was so bold as to say although you have repented a thousand times approach For which doctrine many of his acquaintance rebuked him but more especially Sisinnius Bishop of the Novatianists who wrote a book against this saying of Chrysostome's and reproved him sharply for it But these things hapned long before this time CHAP. XXII Concerning Sisinnius Bishop of the Novatianists what expressions he is said to have used in his discourses with Johannes BUt I judge it not inopportune to speak something briefly concerning Sisinnius He was as I have often said an eloquent person and an excellent Philosopher But in a more especiall manner he had taken pains about Logick and was incomparably well versed in interpreting the Sacred Scriptures In so much that Eunomius the Heretick would out of fear frequently avoid his judicious and powerfull acuteness in discourse His diet was not slender But though he was eminently temperate yet his Fare was sumptuous and magnificent His way of living was splendid and delicate he was clad in a white garment and bathed himself twice a day in the publick Baths Being on a time asked by one why he that was a Bishop would bathe twice a day his answer was because I cannot bathe thrice At another time when out of respect he went to give Arsacius the Bishop a visit he was asked by one of those about Arsacius why he would wear a garment misbecoming a Bishop And where it was written that a Priest should be cloathed in a white garment His answer was tell me first where is it written that a Bishop should wear a black garment And when he that asked him was in doubt how to return answer to this contrary question Sisinnius added You said he can never shew that a Priest ought to wear black But Solomon is my Authour whose words are Let thy garments be white And our Saviour in the Gospels appeared clothed in a white garment Moreover he shewed Moses and Elias wearing white garments to the Apostles Having with readiness said these and many other such words as these he was greatly admired by those that were present When Leontius Bishop of Ancyra in Galatia the Less had taken the Church there from the Novatianists and was at that time come to Constantinople Sisinnius went to him and entreated him to restore the Church But Leontius in an heat made answer and said to him You Novatianists ought not to have Churches in regard you take away Repentance and exclude the loving kindness of God After Leontius had spoken these and more such ill words against the Novatianists Sisinnius made answer But no person repents in such a manner as I do When Leontius added again How do you Repent Sisinnius subjoyned because I have seen you One time
said by Johannes the Bishop But Johannes admitted not Severianus to a familiarity any more in future but advised him to return into his own Country signifying thus much to him Severianus said he 't is not expedient that the Diocess you are intrusted with should for so long a time continue unlookt-after and destitute of the presence of its Bishop Wherefore hasten your return to your Churches and neglect not the Gift which God hath bestowed upon you When Severianus had begun his journey the Empress Eudoxia informed hereof reproves Johannes and causes Severianus to be forthwith recalled from Chalcedon in Bithynia He came back immediately But Johannes declined a friendship with him and could by no persons entreaty be prevailed upon till such time as the Empress Eudoxia in that Church called the Apostles cast her Son Theodosius Junior then a very young child before Johannes's knees and having conjured him frequently by her Son with much a-do perswaded him to admit of a friendship with Severianus After this manner therefore c. THE SEVENTH BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS CHAP. I. That after the Emperour Arcadius's death who left his Son Theodosius then eight years old Anthemius the Praefect had the chief management of affairs in the Empire THE Emperour Arcadius having ended his life on the first of May in the Consulate of Bassus and Philippus Honorius his Brother still Governed the Western Empire the Eastern was under the Government of his Son Theodosius Junior at that time eight years of age Anthemius the Praefectus Praetorio had the chief management of the publick affairs He was Grandchild to that Philippus who in Constantius's Reign ejected Paulus the Bishop and introduced Macedonius into his See He encompassed Constantinople with a great wall Of all the men of his own times he was accounted and in reality was the most prudent person He never did any thing without advice but consulted with many of his acquaintance concerning what ought to be done chiefly with Troïlus the Sophista who besides the wisdom that was in him was Anthemius's equall in Politicall knowledge Wherefore almost all things were done with Troïlus's advice CHAP. II. Concerning Atticus Bishop of Constantinople what manner of person he was as to his temper and disposition DUring therefore the Emperours being in the eighth year of his age Atticus was in the third year of his Episcopate over Constantinople and was highly eminent He was a person as we have said before besides his great Learning pious and prudent Wherefore he much augmented the Churches under his jurisdiction For he not only defended those of his own Creed but caused the Hereticks also to admire his prudence He was in no wise vexations to them but when he had attempted to terrifie them afterwards he shewed himself mild towards them Nor was he careless about his studies For he bestowed much pains in reading ancient Writers spending whole nights in perusing them Wherefore he was not unacquainted with the discourses of the Philosophers and Sophistae Moreover to those that addrest to him he was pleasant and delectable He groaned with such as were sorrowfull and that I may speak summarily according to the Apostle's example he was made all things to all men Formerly during his being a Presbyter he made Sermons gat them by heart and Preach't them in the Church But afterwards by his assiduity he procured such a readiness of expression as to be able to speak extemporè and followed a panegyricall way of Preaching Notwithstanding his Sermons were not such as were either received by his Hearers with applause or committed to writing But concerning his Temper Moralls and Learning let this suffice I will now relate those memorable passages which hapned in his times CHAP. III. Concerning Theodosius and Agapetus Bishops of Synnada IN Synada a City of Phrygia Pacatiana one Theodosius was Bishop who severely persecuted the Hereticks in that City wherein there were many of the Sect of the Macedoniani he drove them not only out of the City but from the adjacent Villages also Which practise of his was not agreeable to that of the Orthodox Church which does not use to persecute nor was He incited hereto by a zeal for the true Faith but being a perfect slave to the love of money he made it his business to amass riches together by taking them from the Hereticks Wherefore he made all imaginable attempts against those that embraced the Sect of the Macedoniani putting the Clergy that was under him in Arms and practised a thousand stratagems against them nor did he forbear binding them over to the Courts of Judicature More especially he did severall ways disquiet their Bishop whose name was Agapetus But in regard the Governours of Provinces in no wise had as he supposed a sufficient power to punish Hereticks he ran to Constantinople and petitioned for Edicts from the Praefecti Praetorio In the interim therefore that Theodosius stayed at Constantinople on this account Agapetus who as I have told you presided over the Sect of the Macedoniani betook himself to a prudent and good course For having communicated the affair to his whole Clergy and called together the people under him he perswades them to embrace the Homoöusian Faith Having effected this he went directly into the Church accompanied with a great multitude or rather with the whole body of the people in generall Where when he had solemnized the prayers he took possession of the Chair wherein Theodosius was wont to sit And having united the people and professing in future the Homoöusian Creed he became possest of the Churches belonging to Synada These things having been after this manner transacted Theodosius arrives within a short time and brings along with him a Praefecturian assistance and being ignorant of what had been done goes immediately to the Church From whence he was driven by all persons unanimously and went again to Constantinople Being arrived there he made complaint before Atticus the Bishop of what had been done against him to wit that he had been unjustly ejected out of his Bishoprick Atticus knowing that this accident was advantagious to the Church gave Theodosius comfortable words perswading him with patience to embrace a quiet course of life and informing him that he ought to prefer the good of the publick before his own private concern But he wrote to Agapetus ordering him to continue in possession of the Bishoprick and bidding him not to be suspicious of any molestation from Theodosius's displeasure CHAP. IV. Concerning the Paralyticall Jew who was cured by Atticus the Bishop in divine Baptism THis was one usefull accident which befell the Church in the times of Atticus Nor was the state of these times without Miracles or Cures For a Jew who had been a Paralytick for many years was confined to his bed And when all medicinall remedies had been applied to him and no
God as were different from those embraced by himself CHAP. XLII That this Writer spends many words in praise of the Emperour Theodosius Junior's probity ON account hereof therefore Proclus was highly commended by the Emperour For He himself also was like to such as were true Prelates nor did he any wise approve of those who were desirous of persecuting others Yea I can speak it with confidence that for meekness he excelled all those who were true and genuine Ecclesiasticks And what is recorded of Moses in the Book of Numbers Now the man Moses was very meek above all the men which were upon the face of the earth the same may be now said of the Emperour Theodosius to wit that he is very meek above all the men which are upon the face of the earth For by reason of this his meekness God has subdued his enemies under him without military engagements as hath been demonstrated by his Victory over the Tyrant Johannes and shall be made evident from the destruction of the Barbarians which succeeded that soon after For what manner of assistances have been given by God to just men heretofore such like have even in our times been bestowed on the most pious Emperour by the God of the Universe Nor do I write this out of flattery but I will give a Narrative of affairs which all men have been throughly acquainted with as they truly are CHAP. XLIII How great calamities those Barbarians underwent who had been the Tyrant Johannes's Auxiliaries FOr after the slaughter of the Tyrant those Barbarians whom he had called to his assistance against the Romans made preparations to overrun and ruine the Roman Provinces When the Emperour heard of it according as his usage was he committed the care of this affair to God and having been earnest in prayers not long after obtained what he desired Further it will be advantagious to hear what calamities befell the Barbarians Their Commander in chief whose name was Rougas is killed by a clap of thunder Then followed a plague which destroyed most of the men under his command Nor was this only sufficient but fire also descended from heaven and consumed many of those who remained And this put the Barbarians into the greatest terrour imaginable not so much because they had dared to take up Arms against the valiant Nation of the Romans as in regard they found them assisted by a powerfull God Moreover Proclus the Bishop Preached a Sermon at that time in the Church wherein he applied a prophecy taken out of Ezechiel to the deliverance effected by God at that juncture for which discourse he was greatly admired The prophecy runs thus And thou son of man prophecy against Prince Gog Rhos Misoch and Thobell For I will judge him with death and with bloud and with an overflowing rain and with stones of hail And I will rain fire and Brimstone upon him and upon all those with him and upon many Nations which are with him And I will be magnified and glorified and I will be known in the eyes of many Nations And they shall know that I am the Lord. On account thereof therefore as I have said Proclus was much admired But on the Emperour because of his meekness many other Blessings were conferred by divine providence Amongst which this was one which I will now relate CHAP. XLIV That the Emperour Valentinianus Junior married Eudoxia the daughter of Theodosius HE had a daughter by his Wife Eudocia her name Eudoxia His Cousin Germane Valentinianus whom he had made Emperour of the Western parts desired he might marry this Princess To which when the Emperour Theodosius had given his consent and both the Augusti after they had deliberated about celebrating the marriage at some place on the frontiers of both Empires had resolved each to make a journey half way and do it at Thessalonica Valentinianus sends Theodosius intimation by Letter that he should not give himself that trouble for that he would come in person to Constantinople Having therefore secured the Western parts with a sufficient guard he comes to Constantinople on account of the marriage Which having been celebrated in the Consulate of Isidorus and Senator he took his Wife and returned into the Western parts Such a felicity as this befell the Emperour at that time CHAP. XLV That Proclus the Bishop perswaded the Emperour to translate the Body of Johannes from the place of his Exile where it had been buried to Constantinople and to deposite it in the Church of The Apostles NOt long after this time Proclus the Bishop reduced those to the Church who had made a separation from it on account of Bishop Johannes's deposition having mitigated their disgust by a prudent expedient What that was we must now relate After he had perswaded the Emperour to give his consent thereto he brought the body of Johannes which had been buried at Comani to Constantinople on the thirty fifth year after his deposition And when he had carried it through the City publickly in great pomp and state he deposited it with much honour and solemnity in that termed the Church of The Apostles Those persons therefore who had made a separation on Johannes's account were by this means prevailed upon and became united to the Church And this hapned in the sixteenth Consulate of the Emperour Theodosius about the twenty seventh of January But I cannot forbear wondring here how it came to pass that Envy should assail and corrode Origen after he was dead and yet spare Johannes For Origen was excommunicated by Theophilus about two hundred years after his death But Johannes was admitted to communion by Proclus on the thirty fifth year after he died So great was the difference between Proclus's disposition and that of Theophilus But prudent men are not ignorant in what manner these things have been and daily are done CHAP. XLVI Concerning the death of Paulus Bishop of the Novatianists and concerning Marcianus who was his successour SOme little time after the Removall of Johannes's body died Paulus also Bishop of the Novatianists in the same Consulate about the twenty first day of July Who at his own Funerall reduced all the disagreeing Heresies into one Church in a manner For they all accompanied his body to the Grave with singing of Psalmes because whilest he lived all Sects loved him exceedingly for his Sanctity of life But because the same Paulus performed a memorable action just before his death I judge it usefull to insert it into this History for their advantage who shall peruse this Work For that during his sickness he observed his usuall Ascetick discipline as to his dyet and transgressed not in the least the rules thereof and that he never omitted performing the usuall prayers with a fervency all this I think fit to leave unmentioned least by spending time in giving a narrative hereof I should obscure that memorable and most
some intervall of time after this Synod Eutychius is ejected and Johannes is placed in the Chair of the Constantinopolitane Church in his room This Johannes was born at Sirimis which is a Village scituate in the Cynegick Region in the Antiochian Territory CHAP. XXXIX That Justinian having forsaken the right Faith asserted the Body of our Lord to be incorruptible AT the same time Justinian deflected from the right High-way of Orthodox Sentiments and having entred a path untrodden by the Apostles and Fathers fell into Thorns and Brambles Wherewith being desirous to fill the Church he mist of his design the Lord having securely fenced the High-way with hedges not to be broken that Murderers and Thieves might not break in as if the wall had been faln and the Fence broken down and thus he fulfilled the Prophets Prediction Johannes therefore who was also termed Catelinus having succeeded Vigilius in the Bishoprick of the Elder Rome and Johannes born at Sirimis Governing the Constantinopolitane Church and Apolinaris that of Alexandria Anastasius successour to Domninus presiding over the Antiochian Church and over that at Jerusalem Macarius who was again restored to his own Chair when he had Anathematized Origen Didymus and Evagrius after Eustochius's deposition Justinian writes that which amongst the Romans is called an Edict wherein he has termed the Body of our Lord incorruptible and incapable of Naturall and irreprehensible passions affirming that our Lord ate in the same manner before his Passion as he did eat after his Resurrection his most holy Body having received no change or alteration from its very Formation in the Womb neither in the Voluntary and Naturall Passions nor yet after his Resurrection To which Assertions Justinian resolved to force the Prelates in all places to give their assent But when all of them affirmed that they earnestly expected the opinion of Anastasius Bishop of Antioch they thereby represt the Emperour 's first Attempt CHAP. XL. Concerning Anastasius Arch-Bishop of Antioch MOreover This Anastasius was a person both incomparably well skilled in the Sacred Scriptures and also accurate in his Moralls and way of living in so much that he would take consideration about the most triviall matters nor would he deflect at any time from a constancy and firmness much less in things momentous and which had a relation to the Deity it self And he had tempered his disposition so that neither an easiness of access to and conference with him might render him exposed to what was unmeet and inconvenient nor should an Austerity and Rigour make him inaccessible in relation to what was fit and rationall In conferences that were weighty and Serious he was of a ready ear and fluent Tongue But in discourses that were impertinent and superfluous he had his ears perfectly shut A bridle represt his tongue in such a manner that he measured his discourse with reason and rendred Silence far better than talke This person therefore Justinian makes an Attack against as against some inexpugnable Tower and sets upon him with all manner of Engines considering with himself that if he could ruine this Tower he should afterwards become Master of the City with ease enslave the Doctrine of the true Faith and lead captive the Sheep of Christ. But Anastasius by a divine heighth of mind raised himself so far above the Emperour for he stood upon a Rock of Faith not to be broken that by his own Relation sent to Justinian he openly contradicted him and in the same Relation demonstrated to him most perspicuously and with great eloquence that the Body of our Lord was corruptible in passions naturall and irreprehensible and that the Divine Apostles and Holy Fathers both thought and taught so The same answer he returned to the Monks of the First and Second Syria who had consulted him and he confirmed the minds of all persons and prepared for the Conflict reciting daily in the Church that saying of that Vessell of Election If any one preach any other Gospell unto you than that you have received though he be an Angell from Heaven let him be accursed Which words when all persons had weighed in their minds a very small number only excepted they imitated him The same Anastasius wrote a Valedictory Oration to the Antiochians after he had received information that Justinian was resolved to send him into Banishment Which Oration is deservedly delightfull and admirable for the elegancy of its words the abundance of its sententious expressions the frequent quotations of Sacred Scripture and for the Accommodateness of the History CHAP. XLI Concerning the death of Justinian BUt this Oration was not published God having provided some better thing for us For Justinian whilst he dictated a sentence of Deportation against Anastasius and the Prelates about him was invisibly wounded and ended his life after he had Reigned in all Thirty eight years and eight months The End of the Fourth Book of Evagrius's Ecclesiastical History THE FIFTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning the Election of the Emperour Justinus and concerning his Moralls WHen therefore Justinian in this manner had fill'd all places with Disquietude and Tumults and at the close of his Life had received the condign reward of such Actings he departed to the infernall punishments but Justinus his Sister's Son who was intrusted with the custody of the Imperial Pallace which Grand Officer the Roman Tongue terms Curopalates is invested with the purple after his death neither Justinian's departure nor the Election of Justinus having been made known to any person save to those that were his Confidents till such time as he appeared at the Ludi Circenses in order to his performing and undertaking what usually belongs to an Emperour After these Solemnities therefore were over when nothing of an opposition had in any wise been attempted against him he returned to the Pallace By the first Edict he promulged the Prelates who had been convened in all places were sent home to their own Sees in order to their worshipping God in the usuall and received manner no Innovation being made in relation to the Faith And this Action done by him was highly commendable But as to his Life he was dissolute and altogether a slave to Luxuries and obscene pleasures so ardent a lover also of other mens money that he sold all things for illegall gain and revered not the Deity even in the Ecclesiastick preferments which he made his markets of to any persons he could meet with and publickly proposed even these to sale Moreover being possest with two most contrary Vices Boldness and Sloth in the first place he caused his kinsman Justinus to be sent for a personage of an universall honour and esteem both for his skill in
1. His draught of the Creed 279. 1. He is deposed in the Synod of Seleucia 282. 2. He wrote Eusebius Pamphilus's Life 247. 1. Acacius after Gennadius is ordain'd Bishop of Constantinople 433. 1. He is termed Patriarch and Arch Bishop in the Emperour Basiliscus's Constitution 452. 2. Also in the Penitentiary-Libell of the Bishops of Asia 453. 2. what was transacted in his condemnation and deposition 459. 1 2. Acacius Bishop of Melitina declares Nestorius's Blasphemy in the Ephesine Synod 404. 2. Acacius Bishop of Ariarathia 438. 1. Acacius and Strategius Comites 607. 2. Acesius Bishop of the Novatianists 215. 1. Achillas Bishop of Alexandria 211. 1. Achior the Ammonite 10. 1. Acoemeti Monks so called 459. 2. Acts of Pilate See Pilate Adaarmanes General of the Persians is by Chosröes sent with an Army 505. 1. besieges Antioch 505. 2. burns Heraclea and Apamia ibid. is vanquished by Mauricius 512. 1. Adamantius a Jewish Physician 375. 2. Adauctus a Martyr 146. 1. Addaeus and Aetherius Senators punished with death 500. 2. Adrian See Hadrian Adrianus and Eubulus Martyrs at Caesarea in Palestine 169. 1. Aedesius Brother to Appbianus a Martyr at Alexandria 161. 2. Aedesius a Tyrian 231. 2. Aelia that City heretofore term'd Jerusalem 21. 1. 52. 1. Aelius Publius Julius Bishop of Develtum 84. 1. Aemilianus Praefect of Egypt 122. 1 2. Aemllius Frontinus Proconsul of Asia 83. 2. Aesculapius's Temple at Aegae in Cilicia 597. 2. Aëtius an Heretick surnam'd Atheus 270. 2. He is made Deacon by Leontius ibid. Aëtius Arch-Deacon of the Constantinopolitan Church 446. 2. Primicerius of the Notaries 439. 2. Aevum has neither beginning nor end 671. 1. whence so called ibid. Africanus's Opinion concerning the disagreement of the Gospels in reckoning up our Saviour's Genealogy 9. 1 2. concerning the History of Susanna 106. 2. His Books of Chronography or Annals ibid. A most learned man 271. 1. Agabus a Prophet 17. 2. His prediction concerning the famine was compleated under Claudius 19. 2. Agapius Bishop of Caesarea in Palestine 138. 1. Agapius and Thecla Martyrs of Palestine 159. 1 2. Agapius and Dionysius Martyrs at Caesarea in Palestine 159. 2. Agathias the Rhetorician His History 487. 1. Agathobulus two of that name surnam'd the Masters 137. 1 2. Agbarus See Abgarus Agellus Bishop of the Novatianists 279. 1. 309. 1. 334. 2. 335. 1. Agrippa made King of the Jews by Caius 17. 2. He was also called Herod ibid. and 19. 2. He kills James the Brother of our Lord. 19. 2. His death 20. 1 2. Agrippa Son of King Agrippa made King of Judaea by Claudian 25. 2. Agrippa Castor wrote against Basilides 52. 2. Agrippinus Bishop of Alexandria 62. 2. Alamundarus Governour of the Saracens 378. 1. Alamundarus King of the Saracens 483. 2. Refuses to give assistance to the Romans though confederates 512. 1. Is banished by Mauricius into the Island Sioilie 516. 1. Alarichus King of the Goths takes Rome 373. 2. makes Attalus Emperour ibid. Albinus Procurator of Judaea 28. 2. Alcibiades a Martyr of Lyons 75. 1. Alexander the fifth Bishop of Rome after the Apostles 50. 1. Alexander a Native of Phrygia a Martyr at Lyons 73. 1. Alexander a Montanist condemn'd for Robberies 83. 1. Alexander was Coadjutor to Narcissus Bishop of Jerusalem 95. 2. and 96. 2. He founded an Ecclesiastick Library 102. 2. He is crown'd with Martyrdom 108. 2. 116. 2. Alexander Bishop of Alexandria 211. 2. Having convened a Synod at Alexandria condemns Arius and his followers 211. 2. sends his Synodick Letter to all the Bishops ibid. His Elogie 220. 2. Alexander Bishop of Antioch 373. 1. Alexander Bishop of Constantinople 242. 2. Alexander a Native of Paphlagonia a Novatianist 276. 1 2. Alexandrian Church its Custome 347. 1. Alexandrians their humour Seditious and heady 429. 2. Allegorical Expositions of Sacred Scripture 24. 1. Alphaeus and Zacchaeus Martyrs of Palestine 154 c. Amachius President of the Province of Phrygia 296. 1. Ambrosius converted to the true faith by Origen 100. 1. invites Origen to write and supplies him with Notaries 103. 1. was a Confessour under the Emperour Maximinus 105. 2. Ambrosius is ordained Bishop of Millain 324. 2. Amida a City of Mesopotamia taken by the Persians 470. 1. Ammia a Prophetess 82. 2. Ammon Zeno Ptolemaeus Ingenuus and Theophilus Martyrs at Alexandria 111. 2. Ammon Father of the Monks of Egypt 316. 2. Ammonarium two women of that name Martyrs at Alexandria 111. 1. Ammonius was a Christian Philosopher 101. 2. His Book concerning the agreement of Moses and Christ. ibid. Ammonius Bishop of Laâ—dicâ—a in Piâ—idiâ— 365. 2. Ammonius Dioscorus Eusebius and Euthymius Monks commonly called The Long Monks 357. 2. they come to Constantinople 359. 2. Ammonius a Monk 319. 1. Ammonius a Poet. 357. 1. He recited his Poem before the Emperour ibid. Amphilochius Bishop of Iconium 334. 1. Anastasian and Garosian Baths at Constantinople whence so termed 309. 1. Anastasius Bishop of Rome 373. 2. Anastasius a presbyter Nestorius's Companion and Confident 402. 2. Anastasius Bishop of Jerusalem after Juvenalis subscribes to Basiliscus's Circular Letters 450. 2. Anastasius is chosen Emperour from being a Silentiarius 464. 2. would suffer no innovation to be made in reference to the constitution of the Church 465. 1. Ejects Euphemius and Macedonius Bishops of Constantinople 465. 2. His name after his death was rased out of the sacred Diptychs or Tables 469. 2. whilst alive he was Anathematized at Jerusalem ibid. He ordered these words to be added to the Hymn termed The Trisagium Who hast been crucified on our account 476. 1. Anastasius succeeds Domninus in the Bishoprick of Antioch 497. 2. His Character 498. 1. His answer to the Emperour Justinian 498. 2. Also his Letter to the Monks of both the Syria's concerning the faith ibid. His Fare-well-Speech to the Antiochians ibid. He is ejected out of his See 502. 2. He is restored 526. 1. Avathematize what it is 387. 2. Anatolius Bishop of Laodicea 136. 1. His Book concerning Easter 137. 1. He is first made Coadjutor by Theotecnus Bishop of Caesarea 137. 2. Anatolius Bishop of Beroea 304. 2. Anatolius Master of the Milice throughout the East builds Anatolius's Porticus at Antioch 415. 2. Anatolius Senator a wicked man is convicted to have sacrificed to Daemons 510. 1. He is cast to the wild Beasts in the Amphitheatre at Constaminople 510. 2. Anazarbus the Metropolis of the Second Cilicia is ruined by an Earthquake 481. 1. Being rebuilt by Justinus Senior it is named Justinopoliâ— ibid. Andreas the Apostle Preaches the Gospel in Scythia 30. 1. Androgyni the Priests of the Nile destroyed by Constantine 614. 2. Anâ—ncletus Bishop of the Roman Church 38. 2. Anicetus Bishop of Rome 54. 2. How highly he honoured Polycarp 89. 1. Annianus the first Bishop of Alexandria 38. 2. Annianus is ordained Bishop of Antioch by the Synod of Seleucia 280. 2. Anniversary or Nativity of the Publick Genius of the City Caesarea 169. 1. Anomoei
against the Christians 1â—1 1. 143. 2. 154. 1. He and Maximianus Herculius resign the Empire 209. 2. Diocletian runs mad 148. 2. 660. 1. He dyes at Salona 210. 2. Diodorus Siculus an Historian continued his History to the Times of Julius Caesar. 513. 2. He wrote an Epitome of Libraries 690. 1. Diodorus Bishop of Tarsus 334. 1. Diodorus from being a Monk is made Bishop of Tarsus 354. 1. Diogenes Bishop of Cyzicus was present at the second Ephesine Synod 438. 1. Diomedes the Silentiarius 432. 1. Dionysia a Martyr of Alexandria 11â— 1. Dionysius Areopagita the first Bishop of Athens 32. 1. Dionysius Bishop of Corinth 64. 1. His Catholick Epistles ibid. Dionysius Bishop of Rome 120. 1. 132. 1. Dionysius the Ex-consularis 620. 2. Dionysius Halicarnassensis 513. 2. 690. 2. Dionysius Alexandrinus Origen's disciple was master of the Alexandrian School 106. 1. is ordained Bishop 107. 2. for the faith of Christ is banished to Taposiris 109. 1. His Books 116. 1 2. 126. 2. 132. 1. He is banished to Cephro 122. 2. He dyes in the Reign of Gallienus 133. 1. Dionysius's Book entitled Corona 302. 2. Dionysius Bishop of Alba in Italy 271. 1. Dioscorus a Confessour 111. 1. Dioscorus a Presbyter of the Alexandrian Church 124. 1. Dioscorus Bishop of Alexandria presided at the second Ephesine Synod 408. 2. He deposes Flavianus and Eusebius 409. 1. He is condemned in the Chalcedon Council 424. 2. He is banished to Gangra 426. 2. A Libel of deposition is sent to him 441. 2. He was not deposed on account of the faith 446. 1. Disciples of Christ their order and names are no where found written 13. 2. Dius Bishop of Jerusalem 96. 1. Dius Faustus and Ammonius Presbyters of the Alexandrian Church Martyrs 148. 1. Docetae Hereticks 97. 1. Doctrines or Institutions of the Apostles an Apocryphal Book 43. 1. Dolichianus Bishop of Jerusalem 76. 2. Dominica so the Churches consecrated to the Lord Christ are named 698. 1. Dominica Augusta Valen's wife 322. 1. 329. 2. Domitian the second Persecutor of the Christians 39. 1. He issued out an Edict and ceased the Persecution 40. 1. Domitianus Bishop of Melitina kinsman to the Emperour Mauricius 523. 1. His commendation ibid. Domitilla for the faith of Christ is banisht into the Island Pontia 39. 1. Domninus a Martyr 163. 1. Domninus successour to Ephraemius in the Bishoprick of Antioch 495. 1. was present at the Fifth Constantinopolitane Synod 495. 2. Domnus Bishop of Caesarea in Palestine 125. 1. Domnus Bishop of Antioch 134. 2. Domnus successour to Johannes in the Bishoprick of Antioch is deposed in the Second Ephesine Synod 409. 2. comes to Symeones the Stylite 410. 2. Dorotheus a Presbyter of the Antiochian Church 135. 2. Dorotheus one of the Bed-chamber to the Emperour 139. 2. 142. 1. is crowned with Martyrdom 142. 2. Dorotheus Bishop of the Arians at Antioch 330. 1. is translated to Constantinople 337. 2. Dositheus Founder of the Sect of the Dositheans 63. 2. Dositheus Bishop of Seleucia then of Tarsus 389. 1. Dracilianus Vicarius to the Praefecti Praetorio 224. 1. 587. 2. Dracontius Bishop of Pergamus 282. 1. Dusares and Obadas Gods of the Arabians 689. 1. Dux of Phoenices 173. 2. Dyrrachium anciently called Epidamnus is ruined by an Earth-quake 481. 1. E. EAster observed by those of Asia on the fourteenth day of the Moon 86. 1 2. the Dissension concerning the Celebration of Easter continued till the Nicene Council 577. 1. The Nicene Council's Decree concerning Easter-day 582. 2. Easter-day was kept by the Ancients from usage and custome 346. 1. Ebionites Hereticks who they were 43. 2 c. why so called ibid. Ecclesiasticks their degrees of Deacons Presbyters and Bishops 24. 1. 143. 1. of Readers and Exorcists ibid. Eccbâ—tius the Sophist 285. 2. His Levity in changing his Religion 295. 1. He is termed an ill Sophist by Libanius 300. 2. Edessa a most Christian City 16. 1. Edessa a City of Mesopotamia 314. 2. Edessa a City of Osdroena is drowned by the overflowing of the Scirtus 481 1. is rebuilt by Justinus Senior and named Justinopolis ibid. An Image of Christ not made with hands is kept there 489. 1. Egyptians do boast that Geometry Astronomy and Arithmetick were first found out amongst them 688. 2. Elaea a Village in the Suburbs of Constantinople 383. 2. Elephantina a Town in the Frontiers of Thebais 407. 2. Eleusinus Bishop of the second Cappadocia 466. 1. Eleusius Bishop of Cyzicus 276. 1. 279. 2. is deposed in the Constantinopolitan Synod 282. 1. Eleutherus Bishop of Rome 68. 75. 1. 76. 2. Elpidius Bishop of Satala 282. 1. Empire of Rome when first divided 148. 2. 171. 1. Emperour's Office what it is 448. 1. Encratitae their Heresie 67. 1. Ennathas a Virgin Martyr'd in Palestine 165. 2. Enoch his Apocryphal Book 137. 2. Ephorus and Theopompus Writers of Graecian History 513. 2. Ephraemius Comes of the East under Justinus 480. 1. He is chosen Bishop of Antioch by the Citizens to whom he came in the time of the Earth-quake ibid. and 487. 2. 494. 2. Ephres Bishop of Jerusalem 51. 2. Epimachus and Alexander Martyrs at Alexandria 111. 1. Epimenides the Cretian an Initiator 297. 1. Epiphanius's Book entitled Ancoratus 350. 1. Epiphanius Bishop of Cyprus having assembled a Synod of Bishops condemns Origen's Books 360. 1. comes to Constantinople 361. 2. Holds assemblies and ordains there without the consent of John Chrysostome ibid. Epiphanius Bishop of Tyre refuses subscribing to Severus's Synodick Letter 468. 2. Epiphanius Bishop of Constantinople 482. 2. 485. 1. Episcopal Jurisdiction 390. 1. Epistle of the Monks of Palestine to Alcison the Bishop 427. 2. 465. 2. 468. 2. Eros Bishop of Antioch 63. 1. Eruli converted to Christianity under Justinian 486. 2. Essaeans Hereticks of the Jews 63. 2. Estba first of all married to Matthan then to Melchi 9. 2. Evagrius is ordained Bishop of Antioch 338. 2. Evagrius Bishop of Constantinople 313. 2. is banished 314. 1. Evagrius Bishop of Mytilene 280. 2. Evagrius Bishop of Siculi 304. 1. Evagrius a Monk 291. 1. 317. 2. wrote two Books the one entitled The Monk the other The Gnostick ibid. His Book entitled The Practick 318. 2. A passage quoted out of that Book termed The Gnostick ibid. Evarestus Bishop of Rome 47. 1. Eucharist those that received it said Amen 114. 2. what was left of it at Constantinople was given to Boys to be eaten and drank 494. 2. Eudaemon a Melitian 238. 1. Eudaemon a Presbyter 342. 2. Eudocia an Athenian wife to Theodosius Junior 380. 1. 416. 1. She wrote Poems 380. 1. She comes to Antioch 416. 2. The Antiochians bestow a Brazen Statue on her 417. 1. She goes to Jerusalem to pay her Vow 417. 1. She converses with the Monks that lived there 419. 2. She builds Saint Stephen's Church at Jerusalem ibid. Eudocia Junior daughter to Valentinianus Placidus and Eudoxia marries Hunericus Son to King Geizericus 428. 2. Eudoxia Theodosius Junior's
435. 1. Honoratus Praefect of Constantinople 281. 1. Honorius is proclaimed Augustus 350. 2. Hormisda Son to Chosroes succeeds his Father in the Kingdom 509. 1. The Persians headed by Varamus conspire against him 522. 2. Hosius Bishop of Corduba 195. 1. 214. 1. 266. 1. 269. â— 2. was present at the Nicene Council 578. 1. Hunericus or Onorichus King of the Vandals persecutes the Catholicks in Africk 460. 1. 483. 2. Hunni destroy Armenia 352. 1. Hunni heretofore called Massagetae 449. 1. Hyginus Bishop of Rome 54. 1. the ninth successour of the Apostles ibid. Hymenaeus Bishop of Jerusalem 125. 1. 133. 1. Hypatia a Philosopheress 376. 1. She is barbarously murdered 376. 2. Hypatianus Bishop of Heraclea 266. 1. Hyperechius a Bishop 311. 2. Hypostasis and Ousia how they may be spoken concerning God 390. 2 c. Hyrcanus Prince of the Jews taken by the Parthians 8. 2. I. JAmes the Brother of Our Lord one of the 70 disciples 13. 2. 16. 1. is created Bishop of Jerusalem 16. 1. surnamed James the Just. ibid. also surnamed Oblias 27. 2. His Martyrdom ibid. His Catholick Epistle 29. 1. His Chair kept with great care 126. 2. Iberians converted to the Christian faith when and how 232. 2. Jerusalem-Church was termed a Virgin 63. 2. Jerusalem its last Siege and Famine described 32 c. Jews first under Judges after that under Kings after the Captivity they were an Aristocracy with an Oligarchy at length became Tributaries to Rome 8. 2. They had the names of their Ancestours written out in ancient Rolls 10. 1. They had a sacred Treasury called Corban 19. 1. Their Seaven Sects 63. 2. the destruction of the Jews under Vespasian 35. 1. They endeavour to rebuild their Temple 298. 2. Hadrian forbids them to enter Jerusalem 52. 1. Ignatius the second Bishop of Antioch after Saint Peter 40 1. 47. 1. His Epistles are reckoned up 47. 2. He suffered Martyrdom at Rome ibid. By Theodosius Junior's order his Reliques are removed into the City Antioch 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament 66. 2. 164. 1 2. Indians converted to the faith of Christ when and how 231. 2. Immestar a place in Syria 377. 1. Innocentius Bishop of Rome 373. 2. Johannes or John two of them lived at the same time in Asia 49. 1 2. John the Apostle Preach'd in Asia 30. 1. dyed at Ephesus ibid. was banished into the Island Patmos 39. 1. returned from thence after Domitian's death and governed the Churches of Asia 40. 1 2. for what reason he wrote his Gospel 42. 1 2. 105. 1. He wore a plate of Gold 87. 1. Johannes a Reader is beheaded for the faith of Christ. 170. 1. His wonderful memory ibid. Johannes a Presbyter of the Church of Antioch 352. 1. is ordained Bishop of Constantinople 353. 1. His descent and education ibid. and 353. 2. His course of Life and disposition 354. 2. He was wont to Preach sitting in the Pulpit 355. 2. His death 367. 1. Johannes is ordained Bishop of Jerusalem 338. 2. Johannes Bishop of Proconnesus 389. 1. Johannes the Chief of the Notaries sets up for a Tyrant 381. â— John the Apostle's Church seaven miles from Constantinople 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents 367. 2. Johannitae so they were called who took John Chrysostom's part 366. 2. at length they were re-united to the Church by Proclus 393. 1. Johannes Bishop of Antioch 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation assembles a Synod and deposes Cyrillus 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior 479. 2. Johannes from being Steward is ordained Bishop of Alexandria 455. 1. is ejected by Zeno Augustus's order ibid. flyes to Rome to Pope Simplicius 456. 2. Johannes after Athanasius is ordained Bishop of Alexandria 462. 2. Johannes Bishop of Paltum a Defender of the Chalcedon Synod is banished 467. 1. Johannes Scytha aud Johannes Gibbus Masters of the Milice vanquish the Isauri 469. 2. Johannes the Chuzibite a Monk in Palestine 480. 2. Johannes Scholasticus Eutychius being ejected is ordained Bishop of Constantinople 497. 2. Johannes Bishop of Jerusalem 526. 1. Johannes called Catelinus successour to Vigilius in the Bishoprick of Rome 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria 509. 2. Johannes succeeds Macarius in the See of Jerusalem ibid. Josephus the Historiographer 36. 2. His Books 37. 1 2. Joseph Bishop of Jerusalem 51. 2. Jovianus is chosen Emperour 299. 2. makes a peace with the Persians 300. 1. dyes 304. 2. Irenaeus a Presbyter of Lyons 75. 1. is made a Bishop 76. 1. His Books 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna 85. 1. He writes to Pope Victor 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon 291. 2. Irenaeus of Tyre and Aquilinus of Biblus Bishops are deposed in the second Ephesine Synod 409. 1. Irenaeus Comes of the East under Justinus Senior 479. 1. Irenius Bishop of Gaza 304. 2. Isacoces Bishop of Armenia the Great 304. 1. Isaurica Donatives which the Emperour gave yearly to the Isaurians 470. 1. Ischyras assumes to himself the Office of a Presbyter 238. 2. is made a Bishop by the Arians 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians 373. 1. Father to Vararanes 415. 2. Isidorus a Presbyter of Alexandria 353. 1. hated by Theophilus and why 359. 2. Isidorus Pelusiota 413. 1. Ision a Meletian â—38 1. Judas of Galile or Gaulanites 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem 51. 2. Judas an Ecclesiastick Writer 94. 2. Julianus Bishop of Alexandria 78. 2. Julianus Bishop of Apamia 82. 1. Julianus a Martyr at Alexandria under Decius 110. 2. Julianus a Martyr with Pamphilus 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus 286. 2. 284. 2. His Education 286. 1. He recites his Orations in the Court 287. 2. wrote against the Christians ibid. His Book entitled The Caesars ibid. persecutes the Christians 295. 1. His Misopogon or Antiochicus 298. 1. His Book concerning the Cynick Philosophy 301. 2. He is slain 299. 2. Julianus Bishop of Lebedus 438. 1. Julianus Bishop of Bostri refuses subscribing to Severus's Synodick Letters 469. 1. Julius Caesar takes five hundred Cities 473. 1. Julius Bishop of Rome wrote a Letter to the Easterns 253. 2. His Letter to the Alexandrians 260. 2. c. Sate Bishop fifteen years 270. 2. Justina Augusta Mother to Valentinian Junior favours the Arians 337. 1. Justinianus Sister's son to Justinus is by him proclaimed Augustus 481. 2. a defender of the Chalcedon Synod ibid. His wife Theodora is an Enemy to that Synod ibid. His Constitution wherein he Anathematizes Anthimus and Severus and their Associates 483. 1. destroys the
Presbyter Marcianus by Justinus Junior is sent Master of the Eastern Milice against the Persians 504. 2. besieges Nisibis ibid. Marcion of Pontus an Arch-heretick 54. 2. Marcionists 63. 2. Mark Companion to Peter wrote His Gospel at Rome 22. 2. 98. 2. that Gospel was afterwards approved of and confirmed by Saint Peter ibid. Mark goes into Egypt and Preaches the Gospel there ibid. He was Interpreter to Saint Peter 49. 2. He was the first Bishop of Alexandria 29. 1. He wrote his Gospel after Saint Peter's death 77. 1 2. Marcius Turbâ— vanquishes the Jews in many fights 50. 2. Marcus Bishop of Jerusalem 52. 1. Marcus and Heretick 54. 2. Marcus Bishop of Alexandria ibid. Marcus Bishop of Arethusa 254. 1. 266. 2. Marcotes a region Subject to the Bishop of Alexandria 23â— 1. Maria a Lake near Alexandria 23. 1. Marianae a Suburb near Constantinople 364. 2. Mary of the same Tribe with her husband Joseph 10. 2. Mary a Jewish woman eats her own son in the Siege of Jerusalem 34. 2. Marinus Bishop of Tyre 118. 1. Marinus a Martyr at Caesarea 125. 1. Marinus Bishop of Berytus 468. 2. Marinus a Syrian Praefect of the Praetorium under Anastasius vanquishes Vitalianus in a Sea-fight 475. 2. Maris Bishop of Chalcedon 237. 2. 250. 2. 254. 1. 281. 1. 294. 2. Martyr that name due onely to Christ. 74. 2. Martyrs were disciples and followers of Christ. 59. 2. the honours of Martyrs 647. 2. Martyrs honoured by Christians 57. 2. their Reliques carefully preserved ibid. Their Birth-day celebrated yearly ibid. they are Christ's Assessours 112. 1. the humility of the Martyrs 74. 2. their kindness towards the lapsed ibid. Martyrs amongst the Hereticks 82. 1. Martyrs spoke when their tongues were cut out 484. 1. Martyrius Bishop of Antioch 411. 2. Martyrius Bishop of Jerusalem sent Synodick Letters to Petrus Mongus 457. 2. Martyropolis delivered up to the Persians 521. 2. it is restored to the Romans together with its Betrayer Sittas 523. 1. Maruthas Bishop of Mesopotamia 363. 2. 372. 2. is sent Embassadour to the King of the Persians ibid. Masbotheus Founder of the Sect of the Masbothaeans 63. 2. Mathew wrote a Gospel to the Hebrews in their own language 42. 1. 50. 2. 77. 1. 78. 2. 104. 2. He Preached in Aethiopia 231. 2. Matthias the Apostle one of Christ's Seventy disciples 13. 2. 15. 1. His Preaching and Doctrine 45. 1. Matthias Bishop of Jerusalem 51. 2. Maturus a Neophyte Martyred at Lyons 70. 1. Mavia Queen of the Saracens 327. 1. 329. 2. Mauricius made Master of the Milice by the Emperour Tiberius is sent against the Persians 511. 1. bornat Arabissus a City of Cappadocia ibid. His Morals and disposition ibid. The signs of his being made Emperour 51â— 1 He is created Emperour by Tiberius 512. 2. from the Emperour Tiberius he is named Tiberius and his wife is called Constantina ibid. His wedding is described 515. 1 2. Maxent ut turns Tyrant at Rome 149. 2. 210. â— at the beginning of his Empire by an Edict he stops the persecution of the Christians ibid. His wickedness and cruelty 〈◊〉 and 210. 2. and 542. 1. He is vanquished by â—anstantine 177. 1 2. 210. â— Maximianus Galerius the Authour and Beginner of the Christians persecution 151. 2. 153. 2. 549. 2. In what manner he was smitten by divine Dengeance 151. 2. His Retractation or Edict about restoring Peace and Liberty to the Christians ibid. His death 153. 1. creates two Casars Severus and Maximium 209. 1. Proclaims Licinius Augustus 210. 1. Maximianus Herculius hang'd himself 149. 1. Maximianus is ordained Bishop of Constantinople 388. 1. Maximinus's Drunkenness and Lust. 150. 1 2. the bloudiest of all the persecutors 159. 2. 181. 1. He waged a War with the Armenians 175. 2. is vanquished by Licinius 179. 2. He declares himself Augustus 149. 1. is very superstitious and fearfull 150. 1 2 covetous also and prodigal ibid. Maximinus Bishop of Antioch the seventh Bishop there from the Apostles 65. 1. Maximus an Ecclesiastick Writer 89. 2. Maximus a Presbyter of the Roman Church and 2 Confessour 113. 1. Maximus a Presbyter of the Alexandrian Church 122. 1. 124. 2. afterwards Bishop of Alexandria ibid. and 133. 1. Maximus Bishop of Bostra 132. 2. Maximus Bishop of Jerusalem 24â— 1. subscribes to Athanasius's deposition in the Council of Tyre ibid. Maximus Bishop of Seleucia in Isauria 353. 2. Maximus a Philosopher of Byzansium father to Euclid 28â— 1. Maximus an Ephesian Philosopher Julian's master ibid. Maximus turns Tyrant in the Gallia's 336. 2. slays Gratianus 337. 1. is killed 338. 1. Maximus Bishop of Antioch was present at the Chalcedon Council 423. 1. Mazabanes Bishop of Jerusalem 108. 2. 118. 1. Mazices Barbarians 407. 1. Melâ—atâ—arus and Usâ—rus Gods of the Pâ—â—nicians 689. 1. Melâ—hisedech Priest of the most high God 6. 1. Meletina a Region of Armenia the Less 142. 2. Meletius Bishop of the Churches of Pontus 138. 2. Meletius Bishop of Sebastia in Armenia 282. 1. is translated to Antioch 283. 2. 293. 1. 303. 2. dyes 〈◊〉 Constantinople 334. 2. Melitius a Bishop of Egypt being condemned by Pâ—â—â—r Bishop of Alexandria makes a Schism 213. 2. is condemned in the Nicâ—â—e Council 219. 2. Melito Bishop of Sardis 56. 1. 65. 1. His Books 65. 2. 90. 1. He was an Eunuch 87. 1. Memnon Bishop of Ephesus 387. 2. 404. 2. Memnonius Governour of the City Antioch under Theodosius Junior 415. 1. He built the Psephium at Antioch ibid. Men heretofore usually offered in sacrifice as well amongst Greeks as Barbarians 689. 2. That usage abolished by Hadrian the Emperour 697. 1. Men that are dissolute are both slothfull and confident 499. 2. 505. 1. Menander an Arch-Heretick 43. 2. Menandriaâ—s his followers 63. 2. Menas is ordained Bishop of Constantinople 494. 2. Mercuria a Martyr at Alexandria 111. 1. Meropius the Philosopher travels into India 231. 2. Merus a City of Phrygia 296. 1. Meruzanes Bishop of the Armenians 116. 1. Methodius Bishop of Olympus in Lycia 362. 1. His dialogue entitled Xeno 362. 2. Metras a Martyr at Alexandria 110. 1. Metrodorus a Presbyter of the Marcionites is burnt for the faith of Christ. 60. 1. Metrodorus a Philosopher travels into India 231. 2. Miltiades an Ecclesiastick Writer 82. 1 2. 90. 1. Miracles wont to be wrought in the Church 77. 1. Miracle of a glistering Star 412. 2 c. Miracle of the B. Virgin Mary 510. 1 2. Mithra's Temple at Alexandria 288. 1. 339. 1. Moderatus a Pythagorean Philosopher 101. 2. Molestus Praefect of the Pratorium 314. 1. Montanus with Priscilla and Maximilla the founder of the Sect of the Cataphrygae 75. 1. 80. 1. His Life 81. 1 2. His death ibid. His sordidness and avarice 83. 1. Mâ—ors originally came from Palestine 485. 2. Mopsus in Cilicia worshipped for a God 689. 1. Moses a Presbyter of the Roman Church a Martyr 114. 2. Moses the ancientest of all the Prophets 2. 2. the great Servant
8. 2. Porphyrius servant to Pamphilus is crowned with Martyrdom 168. 1. Porphyrius Bishop of Antioch 373. 1. Porphyrius a Philosopher in love with Scoffing 300. 2. He wrote Books concerning the History of Philosophy ibid. He renounced the Christian faith 302. 1. Potamiaena a Martyr 94. 1 2. Pothinus Bishop of Lyons a Martyr 71. 1. Potitus a Marcionist 79. 2. Prayer that is fervent has an invincible power 652. 1. 662. 2. Prayer for the dead 631. 2. Primus Bishop of Alexandria the fourth from the Apostles 50. 1. Primus Bishop of Gorinth 63. 1. Priscus Malchus and Alexander Martyrs under Valerian 124. 2. Priscus the Rhetorician wrote an History of the War waged by Attila against the Romans 414. 2. 426. 2. 436. 1. 514. 1. Priscus is sent Master of the Milice into the East 516. 2. His pride ibid. a Mutiny of the Souldiers against him and against the Emperour Maurichâ—â— ibid. Probus Praefect of the Pratorium 336. 2. Proclus is ordained Bishop of Cyzicus 384. 1. is not admitted by the Inhabitants there 384. 2. is ordained Bishop of Constantinople 391. 2. His Character ibid. He causes John Chrysostome's Body to be conveyed to Constantinople 393. 1 2. Proclus Quaestor of the sacred Palace under Justinian 483. 1. Procopius the first Palestinian Martyr in Diocletian's persecution 154. 1. Procopius Master of the Milice 379. 1. Procopius sets up for a Tyrant 306. 1. He is slain 307. 1. Procopius the Rhetorician his Epitome of Histories 483. 1 2. 484. 1. Proterius is ordained Bishop of Alexandria in the place of Dioscorus by the common vote of the Bishops of the Alexandrian Synod 426. 2. He is murdered by the people of Alexandria 430. 1. Proterius Bishop of Smyrna was present at the Chalcedon Synod 441. 1. Protogenes Bishop of Sardica 257. 2. Psalmodie of the Ancient Christians what it was 24. 1. Psalms made by the Christians 90. 1. 134. 1. Psamathia a Village near Nicomedia 238. 1. Psathyriani Hereticks 349. 1 2. Pâ—olemaus a Martyr at Rome 61. 2. Publius Bishop of Athens a Martyr 64. 1. Q. QUadratus eminent for the gift of Prophecy 48. 1. 82. 2. He presented an Apology to the Emperour Hadrian in defence of the Christians 51. 1. Quadratus Bishop of Athens 64. 1. Questions concerning things that are sacred and obscure are not to be committed to the Ears of the Vulgar 572. 2. Quartodecimani were excommunicated by Pope Victor 87. 2. 345. 1. They derived their tradition from Saint John the Apostle 346. 1. Quinta an Alexandrian woman a Martyr 110. 1. Quintus a Native of Phrygia who had voluntarily run to Martyrdom on sight of the Torments renounced the faith 57. 1. Quirinius or Cyrenius President of Syria 71 2. R. REginus's Book entitled Polymnemâ—n 302. 1. Religious Assemblies variously celebrated amongst the Ancients 346. 2. 347. 1. Repentance another Baptism 41. 2. an Example of sincere Repentance ibid. 'T is the Trophy of the Resurrection ibid. Reticius and Maternus Bishops of the Gallia's 194. 1. Reverentius Bishop of Tyre 389. 1. Rhodes ruined by an Earthquake 476. 1. Rhodon Scholar to Tatianus 79. 2. Rhosse a Town in Syria 97. 1. Robas or Rougas a little King of the Barbarians 392. 2. Roman Church its bounty and antiquity 98. 2. it had forty six presbyters and seven Deacons 113. 2. Roman Bishops their Letters with what respect received heretofore 64. 2. Romans fast every Sabbath or Saturday 348. 1. They fast three whole weeks before Easter 346. 1. Romanus a Deacon a Martyr at Antioch 158. 1 2. Romulus surnamed Augustulus Son to Orestes the last Emperour of Rome 436. 2. Rufinus's Books of Ecclesiastick History 226. 1. 229. 1. 232. 2. 233. 2. His mistake is noted 245. 1. Rufinus the Praefect of the Pratoriuâ— is slain 352. 1. Rufinus Bishop of Samosata 440. 2. Rufus Praefect of Judas killed vast numbers of the Jews 51. 2 c. Rufus Abbot of Theodosius's Monastery in Palestine 495. 2. S. SAbbatius a Nouatianist makes a Schisme amongst the Novatianists 343. 2. He is made Bishop over part of the Novatianists 344. 1. 374. 1. is banished to Rhodes and dyes there 382. 2. Sabellius the Heretick his opinion 119. 1. Sabinianus Bishop of Zeugma 304. 2. Sabinus Praefect of Egypt under Decius 109. 1. 123. 2. Sabinus Praefect of the Pratorium to Maximinus 171. 2. Sabinus a Macedonian Heretick what he wrote concerning the Bishops convened at Nicaea 217. 1. was Bishop of Heraclea in Thracia ibid. He wrote a Collection of Synodal Acts. ibid. Sacred Vessels of the Church melted down to redeem Captives 379. 2. given for the Redemption of a City 483. 2. Sacrifice of the Christians mystical and without bloud 621. 2. 697. 1. Sadduces an Heresie among the Jews 63. 2. Sagaris a Bishop and a Martyr 65. 2. 87. 1. Saloâ—â— or Salona a City of Dalmatia 381. 2. Salustius Praefect of the Praetorium 298. 1. Salustius is chosen Successour to Martyrius in the See of Jerusalem 495. 1. Samarites an Heresie amongst the Jews 63. 2. Samaritanes when they kept Easter 348. 2. Sanctus a Deacon of Vienna 70. 1. 72. 1. Sangarius a River 324. 1. Sangarum a Mart-town in Bithynia 344. 1. Sapor King of the Persians Constantine's Letter to him 609. 1 2. Saraâ—â—us â—12 1. Saturninus an Arch-Heretick in the Reign of Hadrian 52. 1. Saturnilians 63. 2. Seâ—â—oâ—at Alexandria 78. 2. Scythianus a Saracen 234. 1. Sedition at Constantinople termed Nica. 483. 2. Sejanus a cruel Enemy of the Jews 18. 2. Selenas Bishop of the Goths 349. 2. Seneca Bishop of Jerusalem 51. 2. Septuagint or Seventy Translators 78. 1. Sepulchre of Our Lord covered with an heap of Earth by the Heathens and polluted with an image of Venus 586. 1. Serapion Bishop of Antioch 84. 1. 290. 1. His books 97. 1. Serapion a Martyr of Alexandria 110. 1. Serapion Deacon to John Chrysostome 355. 1. Serapion Bishop of the Thmuitae 319. 1. Serenius Granianus Proconsul of Afia 53. 2. Serenus Origen's Scholar a Martyr 93. 2. Serenus another of Origen's Scholars a Martyr ibid. Sergiopolis a City of Syria wherein are kept the Reliques of the Martyr Sergius 489. 2. Severa Augusta wife to Valentian the Elder 325. 2. Severiani Hereticks which had their name from Severus 67. 2. Severianus Bishop of Gabala 360. 2. Severianus Bishop of Arethusa sends a Libel of deposition to Severus Patriarch of Antioch 469. 1. Severus Reignes at Rome after Majorianus 429. 1. Severus after the Ejectment of Flavianus is ordained Bishop of Antioch 467. 2. His Life and Studies 468. 1. He Anathematizes the Chalcedon Council in his Synodick Letters 468. 2. His Letter to Soterichus 476. 1. His enstalling Letters 478. 2. He is banished by the Emperour Justinus ibid. His Letters to Justinianus and Theodora 482. 1. Sextus wrote concerning the Resurrection 89. 2. Sibylla Erythraea 652. 2. Her Verses concerning the Comeing of Christ. 653. 1 2. In what words she addresses her self to God 657. 2. Signes which preceded
2. Theodotus a Montanist 75. 1. 81. 2. Theodotus the Tanner Excommunicated by Victor 90. 1. Theodotus Bishop of Laodicea 138. 1. Theodotus Bishop of Laodicea 284. 2. Theodotus Bishop of Ancyra accuses Nestorius in the Ephesine Synod 404. 2. Theodotus Bishop of Joppa 452. 1. Theodulus a Martyr with Pamphilus 168. 2. Theodulus Bishop of Chaeretap◠280. 2. Theodulus and Olympius Bishops 264. 1. Theodulus's Letter concerning Nestorius and his Heresie 403. 1. Theonas Bishop of Alexandria 138. 2. Theonas Bishop of Marmarica and Secundus Bishop of Ptolemais are Anathematized by the Nicene Synod 219. 2. Theophilus Bishop of Antioch the sixth from the Apostles 63. 1. His Books 65. 1. Theophilus Bishop of Caesarea in Palestine 86. 1. Theophilus is ordained Bishop of Alexandria 337. 2. Theophilus Bishop of Castabali 303. 2. Theophilus Bishop of the Goths subscribed to the Nicene Council 281. 2. Theophronius a Cappadocian Ennomius's Scholar coyns a new Heresie 349. 2. Theotecnus Bishop of Caesarea in Cappadocia 125. 2. 133. 2. Theotecnus Curator of the City Antioch 172. 2. the Authour and Incentive of the Christians persecution ibid. He is executed by Licinius's order 182. 1. Theotimus Bishop of the Arabi 304. 2. Theotimus Bishop of Scythia what his sentiments were concerning Origen's Books 362. 1. Therapeutae why so termed 23. 1. Their Monasteries and course of Life ibid c. Theudas an Impostour 20. 2. Thomas the Apostle called Judas also 14. 2. He preached the Gospel to the Parthians 30. 1. 231. 2. a great Church dedicated to him in the City Edessa 314. 2. Thomas Bishop of Apamia 487. 2. He is a spectatour of the Equestrian Sports contrary to the usage of the Church ibid. Thomas a Monk in Syria feigned himself a fool 494. 1. Thraseas a Martyr 84. 1. Bishop of Eumenia 87. 1. Thrasamundus King of the Vandals in Africa 484. 2. Tiberiopolis a City of Phrygia 394. 1. Tiberius Augustus how affected at Pilate's Relation concerning the Resurrection of Christ. 16. 2 c. Tiberius after Justinus Junior became craz'd managed the Empire together with Sophia wife to Justinus 506. 1 2. He is declared Caesar by Justinus 507. 1. His Character 517. 2. Tigris an Eunuch and a Presbyter 364. 1. Timaeus Bishop of Antioch 135. 2. Timolaus Dionysius Romulus Pausis Alexander and another Alexander Martyrs in Palestine 159. 2. Timotheus Saint Paul's disciple the first Bishop of the Ephesians 31. 2. Timotheus a Martyr in Palestine 159. 2. Timotheus is ordained Bishop of Alexandria 327. 2. 330. 1. 331. 2. Timotheus Aelurus is chosen Bishop by the Alexandrians whilst Proterius was living 430. 1. He was ordained but by two Bishops 430. 2. He wrote a Letter to Leo Augustus concerning his own ordination 431. 1. He is banished to Gangra 433. 1. He is recalled by the Emperour Basiliscus 449. 2. Timotheus Salosaciolus after Aelurus's ejectment is ordained Bishop of Alexandria 433. 1. He flyes to Canopus 454. 1. By Zeno's order he recovers his See ibid. Timotheus after Macedonius's ejectment is ordained Bishop of Constantinople 468. 2. Titus disciple to Saint Paul Bishop of the Cities of Creet 31. 2. Titus Bishop of Bostra 304. 1. Tobias son of Tobias an Edessen 14. 2. Tobias Bishop of Jerusalem 51. 2. Translations of Bishops forbidden 388. 1. sometimes used on account of the Church's necessity ibid. Instances of such Translations 389. 1. They were forbidden by Constantine 599. 2. Tribigildus a Tribune of Souldiers 356. 1. Tripolis a City of Phoenice wherein was the Church of Saint Leontius the Martyer 468. 1. Troïlus the Sophist a prudent man 370. 1. a Native of Side in Pamphylia 384. 1. Tychaeum of Antioch that is the Temple of the publick Genius consecrated in honour of the Martyr Ignatius 414. 1. Tyrannio Bishop of Tyre a Martyr 147. 2. Tyrannus Bishop of Antioch 136. 1. V. VAlens Bishop of Jerusalem 79. 2. Valens a Deacon of Aelia is Martyred 166. 2. Valens the Emperour being baptized by Eudoxius the Bishop becomes an Arian 305. 1. He persecutes the Orthodox 306. 1. He builds an Aquaeduct at Constantinople 308. 2. He dyes 328. 2. Valentinianus is chosen Emperour 305. 1. chuses Valens to be his Golleague in the Empire ibid. dyes 325. 1. had two wives at the same time 325. 2. Valentinianus Placidus son to Constantius and Placidia 382. 1. is proclaimed Caesar by Theodosius ibid. is declared Augustus ibid. Valentinianus Juniour is created Emperour 325. 1. He was Justina's son ibid. Valentina a Virgin Martyred 164. 1. Valentinus an Arch-Heretick flourished at Rome 54. 2. Valentinians Hereticks 63. 2. Valerianus at the beginning of his Reign favoured the Christians 121. 1. His ignominious slavery and captivity in Persia. 660. 1. Valerius Gratus Procurator of Judaea 12. 2. Vararanes King of the Persians 377. 2. persecutes the Christians ibid. Various usages and rites in divers Churches 346. 1 c. Ventidius and Corbulo Romans conquered the Parthians 473. 2. Vetranio turns Tyrant 263. 2. afterwards he became a private man 265. 2. Vettius Epagathus a Martyr at Lyons 69. 2. Victor Bishop of Rome 87. 2. excommunicates the Churches of Asia ibid. He is disswaded therefrom by Irenaeus ibid. Victor Master of the Milice 327. 2. Vigils of the Christians and their fasts before the Feast of Easter 24. 1. Vigil of Easter 95. 2. observed by the Emperour Constantine 613. 1. Vigilius Bishop of Rome refuses to come to the fifth Synod 496. 1. Vindices Officers made in every City by the Emperour Anastasius 475. 1. Vine the Badge of a Centurion's office 125. 1. Virgil's Verses concerning Christ. 654. 1 c. Virgins of the Christians 24. 1. 161. 2. they were registred in the Matricula or Roll of the Church 230. 1. Vitalianus rebels against Anastasius 475. 2. takes Hypatius and Cyrillus Commanders of the Romans ibid. being made Master of the Milice and Consul by Justinus he is slain 478. 1. Vitalis and Misenus Legates of the See of Rome are condemned in a Synod at Rome for ill-management of their Embassie 460. 2. Ulfila Bishop of the Goths 281. 2. 326. 2. Ulpianus a Martyr at Tyre 161. 2. Ulpianus a Sophist wrote an Oration in commendation of Antioch 417. 1. Uranius Bishop of Apamea 304. 1. Uranius Bishop of Meletina ibid. Uranius Bishop of Tyre 278. 2. is deposed 280. 2. Urbanus Bishop of Rome 102. 2. Urbanus president of Palestine 159. 1. is put to death 163. 2. Urbanus Theodorus Menedemus and seventy other Presbyters who had been sent Legates for the Catholicks to Valens are barbarously murdered 314. 1 2. Urbicius or Urbicus Praefect of Rome 61. 2. Ursacius and Valens Arian Bishops 250. 2. condemned in the Sardican Synod 257. 2. present a Penitentiary-Libel to Pope Julius 263. 1. they are deposed in the Synod of Ariminum 273. 2. Ursinus a Deacon of the Roman Church 324. 1. W. WEstern Church when severed in Communion from the Eastern 259. 2. Wisedom of Solomon so the Book of Proverbs was called 64. 1. 66.
called Urbicus to wit in the beginning of his Apology and a little after that Vales. a Or mind as it is in the Kings M. S. Vales. In Robert Stephens Edit t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. understanding b The term in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The antient Graecians called Scholia some short notes and distinguish't them from Exegeticks for Exegeticks were long and large expositions and explained the whole work of a writer but Scholia were put to explain particular words or to expound one sentence Sometimes Scholia are called short expositions of more obscure words and sentences Such were Cyrill's Scholia concerning the incarnation of the onely begotten son of God which are now extant and are nothing else but some short explications of the more obscure questions concerning the Incarnation And of this sort was Justin's book of the soul to wit some questions and opinions concerning the nature and origin of souls to which were added Justin's exposition and demonstration thereof Jerom calls them Excerpta which Origen termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c Epiphaenius seemâ— to have been of the same opinion In his Panarium lib. 1. Heres 39. pag. 289. Edit Petav. he proposeth to us as a certain truth that the devil before the coming of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in hopes of grace and pardon and that out of this perswasion of his he never all that while shewed himself â—â—â—actory towards God but that having understood by the manifestation of our Saviour that there was left him no hopes of salvation he from thenceforth had grown exceedingly enraged doing as much mischief as possibly he could against Christ and his Church But this opinion as the learned Petavius has observed in his note on that passage vulgò non probatur i. e. is not generally approved of as true a In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Kings M. S. and in Rob. Stephens Edit it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. after some words as we translate it Vales. b S r Henry Savil at the Margin of his M. S. made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I staied there In Robert Stephens Edit 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether the learned Knight corrected this passage from his own conjecture or by the autority of some M. S. copie is to me uncertain However this emendation is very necessary Further Eusebius quotes this passage of Hegesippus's in chap. 11. of this book between which place and this here there seems to be some disagreement For Eusebius writes there that Hegesippus came to Rome in the times of Anicetus and staid there till Eleutherius was promoted to that See But Hegesippus himself does not say so here onely that he staied at Rome untill Anicetus was Bishop there Therefore Hegesippus came thither about the latter end of Pius's Reign Vales. c See note a on c. 11. book 3. d In the Kings the Maz. and Fuk. M. SS his name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thebuthis In Rob. Stephens Edit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thebulis Rufinus in his Version calls him Theobutes and Thobutes Vales. e That is he was one that gathered up his errours from the false opinions of those seven Sects amongst the Jews as did also Simon Cleobius Dositheus c. Vales. f Some think that this Dositheus was much antienter than these times he is here mentioned to have lived in Drusius in Respons ad Minerval Sâ—raii cap. 10. asserts he lived in the times of Sennachâ—rib King of Assyria and Jerom is of that opinion as appears by what he says in Dialog Advers Luciferian But Scaligâ—r in Elencho tribaeres and Origen book 1. against Celsus affirm he lived since our Saviours incarnation and was co-temporary with Simon Magus See Photii Bibliothec. cap. 230. Vales. g Or Goratheans for so these Hereticks are named in the Kings Maz. Med. Fuk. and S r Henry Savills M. SS Vales. h By this passage Hegesippus seems to have thought the tribe of Judah clear of all Sects and Heresies so that none of that tribe were followers of the Essens Sadducees and Pharisees c. But this is very improbable Hegesippus said it only in favour of that Tribe from whence Christ sprang Vales. i These were the seven Sects amongst the Jews of which Hegesippus makes frequent mention as may be seen from some quotations out of him which occur in the foregoing books Justin in disputat advers Triphon mentions them but calls them by other names to wit Sadducees Genists Merists Galilaeans Hellenians Pharisees and Baptists Epiphanius terms them Scribes Pharisces Sadducees Essens Nazareans Hemerobaptists and Herodians Vales. k Judas Galilaeus was the original authour of this Sect says Josephus Antiq. B. 18. chap. 2. who having joyned Saddock a Pharisee to him sollicited the people to defection telling them that God was to be their onely Prince and Master and no mortal to be acknowledged as such that the requiring a Tax from them if it were by them paid was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great Sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefs to the nation See Joseph Antiq. B. 18. chap. 2. l They are called also Marboneans and Morboneans they must be distinguisht from those whom Hegesippus mentions a little before for these here were one of the seven Sects amongst the Jews but those were propagated from the seven Sects as were also the Simonians Dositheans c. Vales. m Indeed Jerom gives this Epithet to that B. called the Wisdom of Jesus the son of Sirach in his Preface to the books of Solomon his words are these Fertur panaeretos Jesu filii Sirach liber alius pseudepigraphus qui sapientia Solomonis inscribitur Quorum priorem Hebraicum reperi non Ecclesiasticum ut apud Latinos sed parabolas pranotatum c. a This Quadratus I judge is not the same person with that Quadratus the disciple of the Apostles mentioned by Eusebius book 3. chap. 37. For the Quadratus last named was not a Bishop as it plainly appears from the foresaid place of Eusebius But that Quadratus spoken of by our Authour at the beginning of this fourth book who presented an Apology to Adrian for our Religion was the disciple of the Apostles as Eusebius in his Chronicon expresly affirms Now this Quadratus here spoken of who was Bishop of the Athenians must as I said be distinguished from Quadratus the disciple of the Apostles for this latter lived not beyond the times of Adrian but he that was Bishop of the Athenians governed that Church in the times of M. Antoninus as 't is evident from Dionysius's Epistle to the Athenians for he speaks of him as being his co-temporary Now
men him will I also confess before my Father c. Matth. 10. 32. Vales. a Hieronymus in his Catalogue where he relates the beginning of this Epistle instead of Novatus more truly writes Novatianus And so in George Syncellus's Chronicle we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus says that Dionysius wrote two Epistles after the same Copy one to Novatus another to Novatianus and at the end of Dionysius's Epistle to Novatus which Eusebius here rehearseth he addes thus much and he wrote these same words to Novatianus which words are no where found in the Greek Text. The Greek writers being deceived through the likeness of the names make a confusion betwixt Novatus and Novatianus using them both to signifie one and the same person Our Authour Eusebius is also guilty of this mistake Vales. a Hieronymus in his book concerning the Ecclesiastick Writers saith that Dionysius wrote this Epistle about Repentance and the order or degree of sins to the Armenians Vales. b Musculus and Christophor translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hortatory Epistle but not well Eusebius uses the same word in his former books Vales. c In the Maz. Med. and Fuk. M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Bishop of Armenia the less as I think Vales. d We must understand this News was written in the same Epistle and not in another as Christophorson thinks Vales. e Rufinus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ministeriis as if the Epistle were so intitled because it treated concerning the Ministers of the Church Jacobus Gâ—ar who published Georgius Syncellus and illustrated him with his Notes thinks that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a kind of an Ecclesiastick Epistle as were the Synodical the Dimissory Epistles and the like but I rather affent to Rufinus that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because iâ— treated concerning the Duty of a Deacon Vales. a Decius the Emperour had 2 sons the elder was named Quintus Herennius Etruscus Messius Decius The younger Caius Valens Hostilianus Messius Quintus They were both made Caesars by their father and afterwards Augusti as may appear by their Coins and the inscriptions upon them Vales. b Eusebius in his Chronicle saith Decius Reigned one year and three moneths Aurelius Victor saith he died after he had Reigned two years compleat But Victor in his Epitomy saith he Reigned 30 moneths Eusebius in his Chronicle Assigns one year and three moneths to Decius because he had before said that Philip Reigned seven years whereas he Reigned but six After his death Decius proclaimed himself both Emperour and Consul which was in the year of Christ 249. And in the year 250. he was again Consul And also the year after he kept his Government as we may gather by a Decree of the Senate which was made in that year which Pollio in Valerian relates Wherefore he died the year following together with his sons when Gallus and Volusianus were Consuls being all kill'd in the Waâ—â—s in Thrace Vales. c Baronius placeth Origen's death at the year of Christ 256 in the third year of Gallus and Volusianus Eusebius here placeth it in the same year that Decius died and Gallus began to Govern But Eusebius himself in the 36 th chap. of the 6 th book of this History confirmeth what Baronius saith for he says that in the 3 d year of Philip the Emperours Reign Origen was above 60 years old And from the 3 d year of Philip's Reign to the 3 d year of Gallus and Volusianus's Consulship 't is 9 years Moreover if we say Origen liv'd 69 years and died in the first year of Gallus the Emperour he must necessarily be born in the 4 th year of Commodus the Emperour but the Chronicon Alexandr assigns his birth to the ninth year of that Emperour Vales. d Some Copies as the King's M. S. and Stephan Edit instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And make it a Metaphor taken from them who sail with tide and stream Vales. a At these words we should begin the 3 d Chapter for what follows concerning Cyprian ought to be contained in the same sentence with these last words in this Chapter And before these words in all books we find a distinction which shews here is to begin another Period But Musculus and Christoph begin the third Chapter where we doe Vales. a Cyprian was not the first Authour of this Opinion but Agrippinus who was Bishop of Carthage a long time before him having assembled together the Bishops of Africa and Numidia made a Decree that Hereticks should be rebaptized as Cyprian saith in his 71 and 73 Epistles Therefore Cyprian ought here to be excused who onely endeavoured to maintain his predecessours Opinion which was established by the Authority of a Synod But this Custom of rebaptizing Hereticks had been used in Cappadocia time out of mind as Firmilianus Bishop of Oâ—sareâ— in Cappadocia testifieth in his Epistle to Cyprian Vales. b The Epistle of Stephen to the Bishops of Africa is in the 74 and 75 Epist. of Cyprian Firmilianus also in his Epistle to Cyprian relates some heads of that Epistle and confutes them Vales. * To Stephen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here his some allusion to Novatus or Novatianus's name other Greek Authours call that which the Latines call Novitates haereseon Novelties innovations or newness of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a Baronius from this Epistle of Dionysius's at the year of Christ 259 gathers that the Eastern Bishops had renounced their Errour and adhered to Stephen's Opinion that Hereticks were not to be rebaptized But any considerate reader of this Epistle will find it far otherwise For the subject of this Epistle is twofold 1. Whether Hereticks were to be rebaptized 2. Concerning the unanimity of the Oriental Churches which had abominated the Novatian Heresie and Decree'd that the lapsed should be received He therefore tells him that Demetrianus Bishop of Antioch Metropolitan of the East and the rest had subscribed to this Opinion which he knew would please Stephen because Fabius Demetrianus's predecessour endeavoured to establish the Novatian Heresie as Dionysius before signified in the end of the 6 book of this History Vales. b These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little farther are not in the Fuk and Savil M. SS but Syncellus Nicephorus King 's Maz. and Med. M. SS have them and though some will have these words to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more Remote Churches yet I think that they are Eusebius's own words repeating the heads of Dionyfius's Epistle And this is my reason because in most of our M. SS there is a middle distinction at these words therefore we translate it thus a little further he writes Vales. c This City was in Dionysius's days and also till Constantinus's time called Aelia It was afterwards called Jerusalem as I before noted through the
may be gathered that the Synod of Antioch was assembled in the beginning of Aurelianus's Reign But I cannot assent to Baronius who says this Synod was called in the second year of Aurelianus The Council of Ephesus in pag. 228. utterly destroys this Opinion of Barorius's for it says that Paul of Samosata was excommunicated 160 years before that time and if we reckon backwards we shall find that the year of Claudius and Paternus's Consulship that is the year of Christ 270. is the 160 year backwards from the time that book was written which was Theodosius 13 th and Valentinianus 3 d being Consuls Moreover if Baronius reckon these things done in the 2 d year of Aurelianus he must of necessity make Dionysius to continue Bishop of Rome till that year but that is contrary to the Authority of the Lib. Pontifical Farther in the second year of Aurelianus his Reign there was a War waged against Zenobia when Antioch and other Cities were taken so that 't is impossible there should be a Synod of Bishops that year there Vales. b Leontius in his first book against Nestorius has a fragment of this disputation In Theodoret this Malchion is called Malachion but falsly this man gained such honour in this Confutation of Paul that he was thought worthy to be Cannoniz'd in the Greek Menology at the 28 day of October Vales. a In the Maz. Fuk. Med. and Sav. M. SS 't is writ thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lianus but in some printed Editions 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amilianus Also Rifinus and Niceph. call him Aelianus Athanasius says there were 70 Fathers in this Synod who devested Paul of Samosata Vales. b We ought to take notice of the inscription of this Epistle for we find here not the names of Bishops onely but also of Presbyters's and Deacons and of the Laity also The same we may see in the Acts of the Council of Carthage in which Cyprian was President and in the Council of Eliberis Vales. c Hence we may gather the Epistle of Dionys. Alexand. to Paul of Samosata which is inserted in the 11 th Volume of the Bibliotheca Patrum is supposititious together with the 10 Propositions of Paul and Dionysius's Answers to them For the Fathers of the Council of Antioch do here affirm that Dionys. did not write to Paul but to the whole Church of Antioch In that Epistle which goes under the name of Dionysius we find that he wrote to Paul twice But the stile of the Epistle and Answer is not at all like Dionysius's works So that I am fully perswaded although Baronius takes that work to be true and Genuine it is false and adulterate Vales. d The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be translated sine ullâ Religionis nostrae contumeliâ and we have rendred them in English accordingly but Christoph. scorn'd to follow that excellent version of Rufinus which agrees with us Vales. e The Fathers called the Rule of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true rule See the fourth book of our Authour Eusebius and Chap. 23. where we find the same use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly with this here Vales. f Extortion is twofold and is committed either by the terrour of Authority as when a Souldier or Magistrate demands any thing or else by deceit and cunning when under pretence of favouring or succouring and helping a man we get something from him And this latter is that which the Fathers of the Council of Antioch here mean the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the Latine word concussio and concutere does exactly answer in which sense they were used among the old Lawyers We also find the word in the Gospel where John gives this command to the Souldiers viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke Chap. 3. 14. And amongst the Grecians the antient use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the same sence as calumniari So Aristophanes and Telâ—clides use the word Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Langus very well translated praemia accipere to take bribes S t Paul uses that term Colos. 2. 18. Vales. h Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and we have so translated it viz. getting money for doing nothing making it to be referred to Paul yet it should rather be referred to the Litigants or people in suit who gave their money to Paul for his help and favour in their cause and so lost it he never helping them Vales. i This is a Scripture phrase taken out of 1 Timothy chap. 6. v. 6. k These Ducenarii were procuratours called ducenarii because they were such receivers or Collectours of the Revenues as had 200 festerces paid them from the Emperour as a yearly sallary See Dio Lib. 53. p. 506. Vales. * See Book 5. Chap. 1. note c. l The Fathers do not here condemn Paul because he had a throne for that was customary amongst Bishops even from the times of the Apostles as we may see in Chap. 19. Book 7. concerning the throne of James the brother of the Lord. But for this they condemn him because he erected a Tribunal for himself in the Church and buil't a high throne as Rufinus well translates the place higher then it was before Bishops did sit higher then the people but they had not a Tribunal Vales. m This Secretum was onely proper to Magistrates and the Judices Majores or Judges of Life and Death It was the inner part of the Court of Judgment and was compassed about with Rails and Curtains were drawn about it in it the Judges sate when they heard the Tryals of Criminals See my notes on Amm. Marcell p. 87. Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shake a linnen cloth or handkerchief in token of applause as the Spectatours used to doe in the Theater Vopiscus says that Aurelianus was the first who gave these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craria in English handkerchiefs to the people of Rome that concutiendo by shaking them they might signifie their consent in Elections But Aurelianus borrowed this custom from the Eastern People who long before his time used these Oraria after the same manner Vales. o Eusebius seems here to mean the Chorepiscopi which some term Vicarios Episcopi Vicarios Episcopos i. e. Deputys of the Bishop and Vicar-Bishops They here make a distinction betwixt the Episcopi Civitatum and Episcopi Pagorum And these latter the Fathers here say sang or repeated these songs or Hymns in their Sermons and congregations See Damasi Epist. concerning these p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are here Gesta or Acta Publick Acts such are commonly Registred but some falsly translate them Commentaries Now the Acts of this Synod of Antioch were nothing but the Disputation of Malchion against Paul of Samosata which were Registred by the Notaries Vales. *
〈◊〉 〈◊〉 〈◊〉 c. The Imperiall Letters therefore were dispatcht away both to Cyrillus and also to the Bishops that presided over the Holy Churches in all places Vales. * In the year of Christ 431. See D r Beveredge's Annot. in Can. Concil Ephes. pag. 103. c The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us displeased Nicephorus Therefore instead thereof he substituted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the holy Apostles But this emendation was needless For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us is at this place put for the Church of God which at that time resided in the Apostles Indeed the Holy Spirit had descended on Mary before at such time as she conceived the Son of God and afterwards upon Christ when he had been baptized in Jordan Which hapned to them by a speciall priviledge But the Holy Spirit descended first on the day of Pentecost upon the Church of God by the Apostles for the Apostles delivered the same Spirit which they then received afterwards to their successours by imposition of Hands Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it seems uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be said But Christophorson read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he renders this place after this manner Johannes Praeful Antiochia c. John Bishop of Antioch together with his Bishops was absent at the day appointed not willingly indeed as it seems to many persons who have a mind to defend this fact of his Notwithstanding I cannot approve of this emâ—â—dation although Sr Henry Savill hath set it at the margin of his Copy Musculus renders this place thus Verùm praeter animi sui sententiam sicuâ— multis moram illam excusans ostendit But contrary to his own mind as he has also demonstrated to many persons in his excusing that delay But I am of opinion that no alteration is to be made here and do render the place thus But Johannes Bishop of Antioch together with the Bishops about him was absent at the set day not willingly as it seems to many persons from the Apology he made c. doubtless there can be no other sense of these words Vales. e The Greeks heretofore termed the first Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Sunday So Gregorius Nazianzenus calls it in his nineteenth Oration which he spake at the Funerall of his own Father Gregorius There is extant an Oration of the same Gregorius's to wit his 43 Oration upon this New Sunday in which Oration he gives a reason why this day should be called New Sunday Further the Synod in Trullo Can. 66 terms this Sunday which we now commonly call Dominicam in Albis the Sunday in the Albs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New Sunday Vales. M r Smith in his Account of the Greek Church pag. 32 Edit Lond. 1680 tells us that the Greeks do still term thu Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Sunday and that 't is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meursius says it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regenerating or renewing Sunday See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Here and in Robert Stephens's Edit this passage is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Cyrillus administring c. In which clause as the Learned D r Barrow remarks in his Treat of the Pope's suprem pag. 289 a word seemeth to have fallen out Zonaras on the 1 Can. Synod Ephes. Tom. 1. Edit Bever pag. 100. expresses this passage more plainly in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Cyrill Pope of Alexandria presiding over the Orthodox Fathers and also holding the place of Celestine And Photius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril supplyed the seat and the person of Celestine Bishop of Rome From which Authours 't is plain that Cyrillus had the disposall of Celestine's single suffrage and that Pope's legall concurrence with him in his Actings in that Synod But Cyrillus had no Authoritative presidency from Celestine because the Pope could by no delegation impart that himself having no title thereto warranted by any Law or by any Precedent that depended on the will of the Emperours who disposed of it according as they saw reason A notable instance whereof we meet with in the next Ephesine Synod which in design was a Generall Synod legally convened though by some miscarriages it proved abortive mentioned by our Evagrius in the tenth chapter of this Book where though Julius or rather Julianus Pope Leo's Legate was present yet by the Emperours Order see the words of his Letter Syn. Chalced. Act. 1. P. 59. Dioscorus Bishop of Alexandria presided Nicephorus book 14. chap. 34 tells us that in regard Celestine Bishop of Rome could not be present at this Synod by reason of the dangers of such a voyage he made Cyrillus his Deputy and that from this time Cyrillus and the succeeding Bishops of Alexandria challenged the name of Pope c. Doubtless Nicephorus is mistaken herein For Dionysius Alexandrinus in his third Epist. to Philemon part of which is quoted by Eusebius Eccles. Hist. book 7. c. 7. mentioning Heraclas his predecessour in the Alexandrian See says these words concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I received this Rule and Canon from Heraclas our Blessed Pope And Athanasius in his second Apologetick Tom. 1. pag. 786 Edit Paris 1627 has recorded an Epistle written to him from Ischyras which has this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Athanasius the Blessed Pope Therefore these words of Nicephorus's are as Valesius says truly in his note here inepta falsissima foolish and most untrue And that other remark of Valesius's here which he makes from the former part of the now cited passage in Nicephorus to wit that 〈◊〉 well Nicephorus as those from whom â—e borrowed this doubted not but the Bishop of Rome was the Sovereign judge of all the Churches is questionless no less foolish and false 'T is indeed true that the Bishops of Rome have some Centuries since claimed an Authority not only of presiding in but also of indicting and convening Generall Councills But how unjust this claim is as well in respect of Right as Practise will be evident to him who with attention and consideration shall peruse these Ecclesiastick Historians Look back to what Socrates says in the Proeme to his fifth Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We do continually include the Emperours in this our History because from such time as they began to embrace the Christian Religion the affairs of the Church have depended on them and the greatest Synods have been and at this present are convened by their determination and appointment But for a most full and compleat satisfaction in these points viz. concerning the Bishop of Rome's Sovereign power to indict and preside in Generall Councills I referr the Reader to the
been put into his See 'T is certain Photius presided at the Berytian Synod which had been convened on the year before the second Ephesine Synod But because Irenaeus had been ejected by the Emperours Order not by the determination of a Synod therefore he was deposed in the second Ephesine Synod Vales. h 'T is strange how much Translatours have erred in the Version of this place For Langus Nicephorus's Translatour renders it thus Decrevit haec Synodus quoque de Sophronio quaedam c. This Synod also Decreed some things concerning Sophronius who had come at that time to Constantinople on account of seeing that City Christophorson translates it in this manner Nonnulla ibidem acta â—uere contra Sophronium Episcopum Constantinopolitanum some things were acted there against Sophronius Bishop of Constantinople But he ought to have said Bishop of Constantina For Sophronius was Bishop of Constantina as 't is apparent from the second Antiochian Synod under Domnus which is inserted in the 14 th Action of the Chalcedon Synod The same Sophronius was afterwards present at the Chalcedon Synod as 't is recorded in the Acts of that Synod Now Constantina is a City of Phaenice Vales. * This was he who wrote the five books of Ecclesiastick History i In the place of Domnus Bishop of Antioch Maximus was subrogated as Liberatus informs us in his Breviarium Who was afterwards confirmed in his Bishoprick by Pope Leo as we read in the Tenth Action of the Chalcedon Council Notwithstanding the same Maximus appointed Domnus as long as he lived a certain allowance out of the Reyenue of his Church that being content with his maintenance he might in future be quiet which thing was approved of by the other Patriarchs in the Chalcedon Council as may be seen in the forecited Action Vales. * Or none of those who are mad upon Idolls †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally or primarily * Or him who went before him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus book 14. chap. 48. where he transcribes this passage of Evagrius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opportune which reading is not so good as I judge Yet I found it expressly â—o written in the Tellerian M. S. Vales. * Or To the creature †Or Câ—private ‖ Or May meet in one exact c. * 1 Cor. 11. 19. †2 Cor. 12. 9. ‖ Doctrines or points b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means I suppose that Story which we are told concerning Ganymed Son of Tros King of Troas which was one part of Phrygia This Boy Jupiter having turned himself into an Eagle snatch't up and admitted him his Cup-bearer in the room of Hebe whom he had displaced and makes him his Catamite * A person that is both male and female c The story is this Semele 't is said being great with child by Jupiter to whom that god had sworn to give whatever she should ask of him was by Juno's craft put upon making this request to him viz. that he would lie one â—â—â—ht with her in the same manner be used to lie with Juno The God-Lover granted her desire and Semele is burnt up with Thunder but the Boy was taken out of her womb and put upon Jove's thigh of whom he was delivered in such manner as women are at the due time On which account Bacchus who was the child thus brought forth had the name of Bimater one that had two mothers d 'T is an Epithâ—te given to Jupiter either 1 because he wore the sacred â—â—gis that is Brest-plate or 2 because he was the raiser of Storms or rather 3 in regard he wore the skin of the Goat Amâ—â—thaea which had been his Nurse See Servius upon Virgil's 8 th Aeneid Col. 1320 Edit Basil. 1586. e In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some brave c. I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some brave c. For in these books of Evagrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or has had divinity attributed to it or has been deified * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Mark or Goal * Nestorius †Or has surrounded him with an Anathenia ‖ Or imitate * Or who dwelt in or upon a pillar a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil in his Copy makes it one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I had rather write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so Grecians do usually speak as when they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most eminently laudable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Holy and the like Our Evagrius speaking hereafter concerning Gregorius Bishop of Antioch gives him this Elogy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most celebrated Gregorius Vales. * Or conspicuous b Heretofore the Presbyters celebrated the Church-Service together with the Bishop and received the Eucharist from his hand So in the tenth Action of the Chalcedon Councill Bassianus Bishop of Ephesus in his Supplicatory Libell to Marsianus the Emperour amongst other things says these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having on the day after all of us performed the Publick-Service together c. And at a great distance from that place the same Bassianus says pag. 303 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Stephanus my Presbyter was with me four years he performed the Publick-Service with me communicated with me and received the Communion from me as from his Bishop The same usage also was heretofore practised in the Roman Church to wit that the Presbyters should every day celebrate the Publick-Service together with the Bishop of Rome and receive the Communion from his hand But on Sundays when the Presbyters were necessitated to perform the Publick-Service apart in their own Titles Parishes or Cures on account of the people committed to their charge they received the Lords Body sent by the Acolythi from the Bishop of Rome that they might not seem to be separated from the communion of their own Bishop especially on that day as Pope Innocent informs us in his Epistle to Decentius Vales. * Or Predictions †See Theodoret's works Tom. 3. pag. 876 c. Edit Paris 1642. c This place has been severall ways corrected by Learned men to wit by Christophorson and Curterius or rather by those from whose Copies they transcribed these emendations For some after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understand that concerning Theodoret only But I suppose this place is to be restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I have rendred it nor do I doubt but Evagrius wrote it thus Vales. d In the incomparable Florentine M. S. I found these words written at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The judgment of the Fathers concerning the Great Symeon was truly spirituall in Christ. Vales. e These seem to be the words of the
may not without reason wonder why Eusebius should say it was a thing unheard-of by all ages that a City addicted to the superstitious worship of Daemons should receive a Church and a Bishop For that had hapned to other Cities also at that time But perhaps Eusebius means that this was a thing new and unheard-of that a Church of God had been built in that City wherein as yet there was no Christians but all persons equally adored Idols This Church therefore was built by Constantine at Heliopolis in hope rather than for necessity to wit that he might invite all the Citizens to the profession of the Christian Religion A little after the reading in the Fuketian Manuscripts is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer than in the ordinary Editions where 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Philip. 1. 18. †Or Wearied out with ‖ Or Encompassed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Socrates book 1. chap. 24. But this whole place is thus to be restored from the Fuketian Savil. and Turnebian Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the people c as we have rendred it Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it ill Milites praesidiarios the Souldiers in Garrison For the Milites Praesidiarii were in Castles not in Cities I suppose therefore that those Souldiers are meant who had performed their service in the wars as likewise the Officials of the Comes of the East and of the Consularis of Syria Vales. c He means Eustathius Bishop of Antioch as 't is apparent from the Contents of this chapter Whom when the Eusebians that is the party of Eusebius Bishop of Nicomedia had by fraud and calumny ejected out of his own See a great tumult was raised at Antioch This hapned on the year of Christ 329 as may apparently be gathered from Philostorgius's second Book or on the year 330 as Theodoret seems to assert book 2. chap. 31. For he writes that Meletius was translated to the See of Antioch thirty years after Eustathius's Deposition Now 't is manifest that Meletius was translated to Antioch on the year of Christ 360. Wherefore I can't assent to the most illustrious Cardinal Baronius who being always angry with our Eusebius whilst he refuses to follow his account hath confounded all things For he says that this Tumult hapned at Antioch on the year of Christ 324 that is on the very year before the Nicene Synod then when Eustathius was created Bishop of Antioch whereas Socrates Sozomen and Theodoret do attest that this Tumult had hapned at the deposition of this Eustathius But Baronius proves by most evident arguments as he himself supposes that Eustathius was ejected out of the See of Antioch not under the Reign of the Emperour Constantine but in that of Constantius Let us see therefore with what arguments he endeavours to make this out In the first place he cites a passage out of Athanasius's Epistle ad solitarios about the beginning Fuit says he quidam Eustathius Episcopus Antiochiae c. There was one Eustathius Bishop of Antioch a person famous for consession c. whom the men of the Arian Opinion had accused to Constantius by a forged calumny in such a manner as if he had been contumelious towards the Emperours Mother But I affirm that in this passage of Athanasius instead of Constantius Constantine is to be written Which emendation is confirmed by those words immediately added concerning the Emperour's Mother For he means Helena who about this time had come into the East For these words can't in any wise be meant of Fausia who had been put to death above twenty years before if we follow Baronius's computation But the passage of Saint Jerom out of his book de Scriptoribus Ecclesiasticis makes little for Baronius in regard in the Old Editions as also in that of Lyons which I have 't is plainly written sub Constantino Principe missus est in exilium was sent into Exile under the Emperour Constantine Wherefore I had rather follow Eusebius here than Baronius Nor do I see how so great stirs could have been made at the Creation of Eustathius of which stirs there is mention in the Emperour Constantine's Letter that to appease them a Comes was to be sent and so many Letters written by the Emperour Besides Constantine says in his Letter that he had publickly heard him who had been the Authour of that whole Sedition to wit Eustathius whom he had ordered to come to Court and had banisht him into Thracia And this Athanasius in his before-mentioned Letter accounts as the first Exploit of the Arians which thing is to be remarked For this was done before the Synod of Tyre which was convened against Athanasius that is before the year of Christ 334. Athanasius therefore does right in beginning the History of the War which the Arians brought upon the Catholick Church from Eustathius's deposition as from the first Exploit of the Arians which having succeeded according to their wish they thought that all other matters would in future be ready and easie Further Baronius's Opinion is refuted as well from what we have said above as from this because Flaccillus who after Paulinus and Eulalius succeeded Eustatbius is mentioned amongst those Bishops present at the Synod at Tyre by Athanasius in his Apology to the Emperour Constantius as Jacobus Gothofredus has well observed in his Dissertation◠on the second book of Philostorgius Vales. †Or Accused d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson seems to have read and we have rendred it accordingly Vales. * Or To the prudence and wisedom of the world †Or By the Law ‖ Or Have made use of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted the meaning of it I have pick't out as well as I could And in the first place I think it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonder not therefore Then a little after write thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom one as the reading is in the excellent Fuketian Copy whereto S r Henry Savil's and Turnebus's book do in part agree Vales. * Or An occasion of salvation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words Scaliger and others have inserted these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I found written also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's book But I can't approve of this their conjecture For what should the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be I had much rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than with a joy c. For Constantine says that it does not become Christians to grieve at the Blessings of others and to draw away the Bishops of neighbouring Cities from their own Churches because they may be eminent for knowledge and virtue For the Antiochians would have done that who after they had deposed Eustatbius requested that Eusebius Bishop of Caesarea might be made their Prelate In the Fuketian
into the matter more accurately I am of opinion that the common reading is to be retained For Constantine says that Nature is not the Framer of things in regard She Her self was made by God nor is he only the Origine of Nature Herself but of that Sanctitie also which is in Her For 't is God who hath adorned Nature For the ornament of Nature is a Life according to the Law and prescript of God This is the meaning of this place which Christophorson perceived not For I say nothing of Portesius whom I have found most unskilfull in a manner every where Yet in the Fuk. Turneb and Savil. Copies and in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life agreeable to Nature It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life agreeable to God as 't is apparent from the foregoing note In one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Religion is the Ornament of Nature But what sense there can be in the common reading truly I can't perceive So our Eusebius gave his books concerning the Life of the Emperour Constantine this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Erroneous †Or Divine inspiration by the Prophets particularly c. ‖ Or Wicked impiety * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inconâ—utableness if I may so say of darkness †Sudden or unthought-on ‖ Motion * Or Their Will that is the Will of Princes †Or Manifold ‖ Or Surrounded * Or Sobriety †Or Cast forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy the two last words are wanting and an empty space is left capable of one word only I doubt not but the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in place thereof to introduce its own Superstition that verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being blotted out which is wholly superfluous In the Fuketian Copy this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S r Henry Savil at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it overturned its own Superstition Upon a more diligent inspection into the thing I am of opinion that this place is thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Nations wheâ— they had resolved to ruine the Church of Christ subverted their own felicity Diseases hapned again Seditions c. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be retained that so the meaning may be this the Heathens whilst they persecuted the Church ruined their own Religion For the Church of God being attackt by the persecutions of the Heathens vanquished the superstition and worship of false Deities Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Book hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morosities Indeed in the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then some lines are omitted And perhaps it should be written in one continued clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â— morose Furniture of Life For unless we read so what will be the meaning of those following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Constantine reckons amongst the ill things Musculus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he renders it violenta Victûs astructio Presently the Fuketian Copy words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which having its being in men as we have rendred it Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book and in the Geneva-Edition it is at the margin mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently well as those skilled in the Greek tongue do know The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness is understood The reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fuk and Turneb Copies also Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The correction of this place is due to the Fuketian Copy wherein 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must discourse Than which Emendation there is nothing more certain Vales. * Or Precaution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou Pilot or Master of the Ship So Constantine terms a Bishop with no less elegant a Metaphor than when they are termed Pastours And whereas the Church is usually compared to a Ship the Bishops who govern it are rightly termed the Patrons or Masters of the Ship they being also the Apostles Successours whom Christ from being Fishers made Governours of the Church Farther he terms Him one indued with Chastity and Virginity because the Prelates of the Christians were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Ignorant or untaught ‖ Or Humanity b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy Kings Sheets and Turnebus's Book have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potion or water to be drunk Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye attentive in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend therefore Vales. * Piety of Devotion * Or Words * Or About my words †Knowledge or Learning ‖ Or Integrity of My attempt * Greatest or most powerfull Inspiration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the influence or inspiration of the Father must be understood as Christophorson read Indeed in the Fuketian Copy 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst we are uttering c as 't is rendred Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred both this and the preceding period very ill For he thought that the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here was delay or deferring whereas at this place that word signifies a Preface For Constantine excuses himself because he had made use of too long a Preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the beginning of a Song which the Chorus was wont to sing in the first place Aristophanes in Irene page 685 de Dithyrambicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Scholiast notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of Songs and he cites a Verse of Homer Isocrates's words in his Panathenaïcon are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word therefore was afterwards translated from Singers to Orators and they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius does attest Ulpianus on Demosthenes's Oration de Châ—rsoneso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aristophanes in Irâ—ne page 717 has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Farther from this place it appears that the Preface of this Oration reaches as far as these words Vales. †Or Perfection * Or The
the latter end of each Authour whereto they belong here the Reader has them embodied with the Text and by the Letters of the Alphabet He is shown the passages in the History whereof they treat In which method the Reader 's â—ase was consulted that He might not have the trouble and interruption given Him of turning forward and backward from the Matter to the Notes and from thence to the Matter How far this Translation is beholding to That done by Doctour Hanmer will quickly be discovered by any that shall take the pains to compare them It need not be dissembled that the Doctour's Version has been seen and 't is as needless to detain the Reader in shewing Him by tedious instances that He has not been nor could have been followed without a departure from the Original Greek as published by Valesius It onely remains that the Reader be entreated before He peruses this Translation to mend those faults in it that are mentioned in The Errata and to pardon all others He shall meet with Which that He may the easier be perswaded to He is desired to be mindful of this excellent saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is God's property to mistake in nothing and to correct all things THE CONTENTS Of the Whole WORK The Contents of Eusebius his Ecclesiastical History in X. Books Book I. Chap. 1. THE Subject of this Work Page 1 Chap. 2. A brief summary concerning the Praeexistence and Divinity of our Lord and Saviour Jesus Christ. Page 2 Chap. 3. That the very name of Jesus and also that of Christ was from the beginning both known and honoured among the Divine Prophets Page 5 Chap. 4. That the Religion by him declared to all Nations is neither new nor strange Page 6 Chap. 5. Of the times of our Saviours manifestation unto men Page 7 Chap. 6. That in his time according to the predictions of the Prophets the Princes of the Jewish Nation who before by succession had held the Principality surceased and that Herod the first of the Aliens became their King Page 8 Chap. 7. Of the disagreement supposed to be among the Gospels about the Genealogy of Christ. Page 9 Chap. 8. Of Herods cruelty towards the Infants and after how miserable a manner he ended his life Page 10 Chap. 9. Of the Times of Pilate Page 12 Chap. 10. Of the High-priests among the Jews in whose time Christ Preached the Gospel ibid. Chap. 11. What hath been testified concerning John the Baptist and concerning Christ. Page 13 Chap. 12. Concerning our Saviours disciples ibid. Chap. 13. The History of the Prince of the Edessens ibid. Book II. THE Preface Page 15 Chap. 1. Of those things which were instituted by the Apostles after the Ascension of Christ. ibid. Chap. 2. How Tiberius was affected at the Relation Pilate sent him of those things concerning Christ. Page 16 Chap. 3. How the Doctrine of Christ spread in a short time over the whole world Page 17 Chap. 4. How after the death of Tiberius Caius made Agrippa King over the Jews and punished Herod with perpetual banishment ibid. Chap. 5. How Philo went on an Embassage to Caius upon the Jews Account Page 18 Chap. 6. How great miseries befell the Jews after their audacious wickedness committed against Christ. ibid. Chap. 7. That Pilate made himself away Page 19 Chap. 8. Of the Dearth that happened in Claudius his time ibid. Chap. 9. The Martyrdom of James the Apostle ibid. Chap. 10. How Agrippa called also Herod persecuting the Apostles presently felt the Divine vengeance Page 20 Chap. 11. Of the Impostour Theudas and his Associates ibid. Chap. 12. Of Helena Queen of the Osdroënians Page 21 Chap. 13. Of Simon Magus ibid. Chap. 14. Of Peter the Apostle's Preaching at Rome Page 22 Chap. 15. Of the Gospel according to Mark ibid. Chap. 16. That Mark first Preached the knowledge of Christ to the Egyptians ibid. Chap. 17. What Philo relates of the Ascetae in Egypt ibid. Chap. 18. What Writings of Philo's have come to our hands Page 24 Chap. 19. What a calamity befell the Jews at Jerusalem on the very day of the Passover Page 25 Chap. 20. What was done at Jerusalem in the Reign of Nero. ibid. Chap. 21. Of that Egyptian who is mentioned in the Acts of the Apostles Page 26 Chap. 22. How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted ibid. Chap. 23. How James called the brother of the Lord was Martyred Page 27 Chap. 24. How after Mark Annianus was constituted the first Bishop of the Church of the Alexandrians Page 29 Chap. 25. Of the Persecution in the time of Nero in which Paul and Peter were for Religion graced with Martyrdom at Rome ibid. Chap. 26. How the Jews were vexed with innumerable mischiefs and how at last they entred upon a War against the Romans Page 30 Book III. Chap. 1. IN what parts of the world the Apostles Preached Christ. Page 30 Chap. 2. Who first Presided over the Roman Church Page 31 Chap. 3. Concerning the Epistles of the Apostles ibid. Chap. 4. Of the first Succession of the Apostles ibid. Chap. 5. Of the last siege of the Jews after Christs death Page 32 Chap. 6. Of the famine that oppressed the Jews Page 33 Chap. 7. Of Christs Predictions Page 35 Chap. 8. Concerning the Prodigies that appeared before the War ibid. Chap. 9. Of Josephus and the Writings he left Page 36 Chap. 10. How Josephus makes mention of the Holy Bible Page 37 Chap. 11. How after James Simeon governed the Church at Jerusalem Page 38 Chap. 12. How Vespasian commanded that the descendants of David should be sought out ibid. Chap. 13. That Anencletus was the second Bishop of the Roman Church ibid. Chap. 14. That Avilius was the second Bishop of Alexandria ibid. Chap. 15. That Clemens was the third Bishop of the Roman Church ibid. Chap. 16. Concerning the Epistle of Clemens Page 39 Chap. 17. Of the Persecution in Domitians time ibid. Chap. 18. Concerning John the Apostle and his Revelation ibid. Chap. 19. How Domitian commanded that the descendants of David should be â—lain ibid. Chap. 20. Concerning those that were Related to our Saviour ibid. Chap. 21. That Cerdo was the third that presided over the Alexandrian Church Page 40 Chap. 22. That Ignatius was the second that presided over the Alexandrian Church ibid. Chap. 23. A Relation concerning John the Apostle ibid. Chap. 24. Concerning the order of the Gospels Page 41 Chap. 25. Concerning those Divine writings which are without coutroversie acknowledged and of those which are not such Page 42 Chap. 26. Of Menander the Impostour Page 43 Chap. 27. Of the Heresie of the Ebionites ibid. Chap. 28. Of the Arch-Heretick Cerinthus Page 44 Chap. 29. Of Nicholas and those Hereticks who bear his name ibid. Chap. 30. Concerning those Apostles that are found to have been married Page 45 Chap. 31. Of the death of John and Philip. ibid. Chap. 32. How Simeon the
That such as have bought things belonging to the Church or have received them as a gift must restore them ibid. Chap. 42. An earnest Exhortation to worship God ibid. Chap. 43. That those things which Constantine had established by Laws were by him really accomplished and performed Page 565 Chap. 44. That he preferred Christians to the Government of Provinces but if any of the Governours were Pagans he forbad them to Sacrifice ibid. Chap. 45. Concerning the Laws forbidding Sacrifices and ordering the Churches to be built ibid. Chap. 46. Constantine's Letter to Eusebius and the rest of the Bishops concerning the building of Churches and that the old-ones should be repaired and built larger by the assistance of the Presidents Page 566 Chap. 47. That he wrote against Idolatry ibid. Chap. 48. Constantine's Edict to the Provinces concerning the Errour of Polytheism The Preface concerning Virtue and Vice Page 567 Chap. 49. Concerning the Pious Father of Constantine and concerning Diocletian and Maximian the Persecutours ibid. Chap. 50. That by reason of Apollo's Oracle who could not give forth Responses because of The just Men a Persecution was raised ibid. Chap. 51. That Constantine when he was a youth heard that The just Men were the Christians from him that had written the Edicts concerning the Persecution pag. 567 Chap. 52. How may soris of Tortures and Punishments were made use of against the Christians Page 568 Chap. 53. What reception was given to the Christians by the Barbarians ibid. Chap. 54. What manner of revenge overtook them who on account of the Oracle raised a Persecution ibid. Chap. 55. Constantine's Glorification of God and his confession in reference to the sign of the Cross and his prayer for the Churches and people ibid. Chap. 56. How he prayes that all persons may be Christians but forces no body ibid. Chap. 57. He gives glory to God who by his Son has enlightned those that were in Errour Page 569 Chap. 58. Another glorification of God from his Government of the world ibid. Chap. 59. He praises God in regard he alwaies teaches good things ibid. Chap. 60. An Exhortation at the close of the Edict that no person should give trouble or disturbance to another ibid. Chap. 61 How from the City Alexandria controversies were raised on account of Arius Page 570 Chap. 62. Concerning Arius and the Melitians ibid. Chap. 63. How Constantine sent a Legate with a Letter in order to a Composure ibid. Chap. 64. Constantine's Letter to Alexander the Bishop and Arius the Presbyter Page 571 Chap. 65. That he was continually sollicitous about Peace ibid. Chap. 66. In what manner he put a stop to the Controversies raised in Africk ibid. Chap. 67. That the Beginnings of Religion were from the East ibid. Chap. 68. That being troubled by reason of the Disturbance he advises to an Agreement Page 572 Chap. 69. Whence the Controversie between Alexander and Arius arose and that such matters ought not to be enquired into ibid. Chap. 70. An Exhortation to an agreement Page 573 Chap. 71. That a pertinacious Contention ought not to have been raised concerning this matter on account of some light and frivolous Expressions ibid. Cha. 72. That being highly affected with grief in regard of his Piety he was necessitated to shed tears and that on this account he put off the Journey he was about to make into the East Page 574 Chap. 73. That after this Letter the disturbance about the Controversies continued ibid. Book III. Chap. 1. A Comparison of Constantine's Piety with the Improbity of the Persecutors pag. 575 Chap. 2. Again concerning the Piety of Constantine who made a free and open profession of the Cross of Christ. Page 576 Chap. 3. Concerning Constantine's Picture over which was placed a Cross and under it a wounded Dragon ibid. Chap. 4. Again concerning the Controversies raised in Egypt by Arius Page 577 Chap. 5. Concerning the dissention on account of the Feast of Easter ibid. Chap. 6. In what manner he gave order that a Synod should be convened at Nicaea ibid. Chap. 7. Concerning the Oecumenical Synod at which were present Bishops out of all Provinces Page 578 Chap. 8. That like as 't is said in the Acts of the Apostles they met together out of various Nations ibid. Chap. 9. Concerning the Virtue and Age of the two hundred and fifty Bishops ibid. Chap. 10. The Synod was held in the Palace amongst whom Constantine went in and sate together with the Bishops pag. 579 Chap. 11. The Silence of the Synod after Eusebius the Bishop had made a short speech ibid. Chap. 12. Constantine's Speech to the Synod concerning Peace Page 580 Chap. 13. That he reduced those Bishops who were at difference to an agreement ibid. Chap. 14. The Concordant determination of the Synod concerning the Faith and concerning Easter Page 581 Chap. 15. That Constantine entertained the Bishops at a Feast it being his Vicennalia ibid. Chap. 16. The gifts bestowed on the Bishops and the Letters written to all Page 582 Chap. 17. Constantine's Letter to the Churches concerning the Synod convened at Nicaea ibid. Chap. 18. The same persons words concerning the Agreement about the Feast of Easter and against the Jews ibid. Chap. 19. An Exhortation that they would rather follow the greatest part of the world Page 583 Chap. 20. An Exhortation that all should give their assent to the Decrees of the Synod ibid. Chap. 21. His advice to the Bishops now ready to go away that they would preserve Unity Page 584 Chap. 22. In what manner he sent to some and wrote to others and concerning the distributions of money Page 585 Chap. 23. How he wrote to the Egyptians and exhorted them to Peace ibid. Chap. 24. That he frequently wrote Pious Letters to the Bishops and People ibid. Chap. 25. That he ordered a Church to be built at Jerusalem in the holy place of our Saviour's Resurrection ibid. Chap. 26. That the impious had covered our Lord's Sepulchre with Rubbish and Idols Page 586 Chap. 27. In what manner Constantine gave order that the materials wherewith the Idol-Temple had been built and the Rubbish should be removed and thrown at a great distance ibid. Chap. 28. The discovery of the most Holy Sepulchre ibid. Chap. 29. In what manner he wrote to the Presidents and to Macarius the Bishop concerning the building of a Church Page 587 Chap. 30. Constantine's Letter to Macarius concerning the building of the Martyrium of our Saviour ibid. Chap. 31. That he would have this Church built so as to exceed all the Churches in the world for beauty of Walls Columns and Marbles ibid. Chap. 32. That Macarius should write to the Presidents concerning the beautifying of the Concha and concerning Workmen and Materials Page 588 Chap. 33. How the Church of our Saviour was built which the Prophets had termed New-Jerusalem ibid. Chap. 34. A description of the Fabrick of The most Holy Sepulchre Page 589 Chap. 35. A description of the Atrium and of
15. c. 2. l. 30. r. Tiberius p. 17. c. 1. l. 3. r. Centurion of the Proconsular office p. 21. c. 2. l. 2. r. not in his first but in his second Apology p. 47. c. 1. l. 15. r. Symbol or Signall p. 78. c. 1. l. 4. from the bottom read whole story about the Cells p. 83. c. 2. l. 1. r. the publick Treasure p. 88. c. 2. l. 43. r. in the name of Eulogia p. 98. c. 1. l. 41. r. signifies a narration onely ibid. l. 59. r. which are Printed p. 120. c. 2. l. 24. r. solemn prayer of the Eucharist p. 123. c. 2. l. 25. r. in his Libel which p. 136. c. 1. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 172. c. 2. l. 2. from the bottom read a son of God p. 180. c. 1. l. 12. r. Note o. p. 183. c. 2. l. 15. r. and we an entire and compleat p. 189. c. 1. l. 37. blot out and. p. 215. c. 2. l. 16. r. Orthodoxae p. 223. c. 1. l. 7. r. chap. 45. p. 258. c. 2. l. 25. r. which is born or begotten p. 263. c. 1. l. 35. r. we owe. p. 266. c. 2. l. 8. r. at this place p. 310. c. 1. l. 60. read Safima p. 324. c. 1. line 4. from the bottom read an hundred and thirty seaven p. 331. c. 1. l. 28. r. Safima p. 336. c. 2. in the last line read in which he terms him Rhutupinu◠Latro. p. 353. c. 1. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 357. c. 1. l. 13. r. Learn◠the Letters p. 434. c. 1. l. 51. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 451. c. 2. l. 57. r. who imagine or fancy p. 470. c. 2. blot out almost an Island p. 538. c. 2. l. 17. r. chap. 21. p. 559. c. 1. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FIRST BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. The Subject of this Work THE successions of the Holy Apostles together with the series of times continued from our Saviour to our age and how many and great things are said to have been done agreeable to the subject of an Ecclesiastical History and who have eminently governed and presided over the Church especially in the most famous Sees also who in every age have set forth the Divine Word either by preaching or writings And also what men and how many and when through a desire of innovation falling into extream errours have published themselves authors of knowledge falsly so called and sparing none as ravening wolves have devoured the flock of Christ and moreover what evils and calamities befell straightway the whole nation of the Jews because of their conspiracy against our Saviour and again by how great and what manner of means and in what times the Divine Word hath been impugned of the Gentiles and what singular men in every age have undergone the greatest perills in defence thereof by shedding their bloud and suffering torments and besides all this the Martyrdoms that have happened in our own times together with the merciful and benign assistance of our Saviour graciously exhibited towards every one These things I say I determining to publish in writing will not take my entrance from any other place than from the very Incarnation of our Lord and Saviour Jesus who is the Christ of God But truly even in the beginning we must modestly crave pardon for we confess ingeniously it is far beyond our strength to finish what we design and promise perfectly and compleatly so as to omit nothing For we taking this argument in hand first adventure to tread a solitary and untroden way praying that God may be our guide and the power of our Lord our present help and aid but we can no where find so much as the bare steps of any men who have passed the same path before us excepting onely some small shews and tokens divers here and there have left us particular declarations of the times they lived in holding forth as it were Torches a far off and lifting up their voices from one high and calling as out of a Watch-tower to direct us what way we ought to goe and how without errour or danger to order our discourse Whatsoever things therefore we think will be expedient for this present argument these we carefully chusing as they are here and there by them mentioned and culling and gathering the commodious and fit sentences of former Writers as it were flowers out of Wisdoms Meadows we will endeavour by an Historical narration to compact the same into one body resting well contented to preserve from oblivion the successions although not of all yet of the most famous Apostles of our Saviour in those Churches which then were eminent and are still renowned I suppose that I have taken in hand a subject very necessary because I have not found any Ecclesiastical Writer which hath hitherto employed any diligence in a work of this nature I hope also it will appear a most profitable work to those who prize the usefull knowledge of History And indeed I heretofore wrote an Epitome of these things when I compiled my Chronical Canons but the more ample declaration hereof I now purpose to undertake And the beginning of my narration as I said will I take from the Dispensation of our Saviour Christ and from his Divinity the conception whereof far exceeds the reach of humane capacity For it is requisite for him that would commit to writing an Ecclesiastical History thence to begin even from the incarnation of Christ diviner than it seemeth to many in as much as from him we are honoured with the name of Christians CHAP. II. A brief Summary concerning the Praeexistence and Divinity of our Lord and Saviour Jesus Christ. WHereas therefore there is in Christ a twofold Nature the one resembling the Head of the Body by which He is understood to be God the other rightly compared to the feet by which he hath put on our humane nature subject to like passions with us for the sake of our Salvation the series of our subsequent narration will be perfect and entire if we begin the declaration of the discourse of the whole History concerning Him from those Heads which are the chief and principal Hereby also both the Antiquity and divine dignity of Christianity will be manifestly declared against them which suppose this Religion new and strange of yesterday and never before apparent But to declare the Generation Dignity Essence and Nature of Christ no speech can sufficiently serve Wherefore also the Holy Ghost in the Prophets saith His Generation who shall be able to declare For the Father no man hath known but the Son neither at any time hath any fully known the Son but the Father alone which begat him That Light that shone before the World that Intellectual and Essential Wisdom that was before all Ages the Living God the Word
heard concerning Jesus by his disciple and Apostle Thaddaeus who without the help of Herbs or Medicines restored him to his former soundness And not onely him but one Abdus also the son of Abdus who had the Gout he coming and falling down at Thaddaeus's feet received a blessing by prayer and the laying on of his hands and was healed Many others also of the same City with them were cured by the Apostle who wrought wonderfull Miracles and Preached the Word of God After all this Agbarus spake thus We believe Thaddaeus whatever thou dost thou performest by the power of God and therefore we greatly admire thee But We pray thee moreover give us some farther account of the Advent of Jesus How and after what manner it was of his power also and by what virtue he wrought those mighty Works we have heard I shall now be silent replied Thaddaeus because I am sent to publish the Word of God But assemble all the men of thy City together to me to morrow and I will Preach the Word of God to them and will disperse the Word of life among them and expound the Advent of Jesus after what manner it was his Commission and for what reason his Father sent him the power of his Works the Mysteries he declared to the world by what power he wrought so great Miracles his new Preaching the slender and mean reputation he made himself of the despicableness of his outward man how he humbled himself even unto death how he lessened his Divinity how many and great things he suffered of the Jews how he was Crucified how he descended into Hell and rent asunder that Inclosure never before severed how he rose again and together with himself raised those from the dead who had layn buried many ages how he descended from heaven alone but ascended to his Father accompanied with a great multitude how with glory he is set down at the right hand of God his Father in Heaven and how he will come again with power and glory to judge both quick and dead Agbarus therefore commanded the men of his City to come together very early and hear Thaddaeus Preach After this he commanded that Gold and Silver should be given to Thaddaeus But he refused it saying how shall we who have left all that was our own take any thing that is anothers These things were done in the Three hundredth and fortieth year All this being translated word for word out of the Syriack Tongue and not unprofitable to be read we have thought good to set down opportunely in this place THE SECOND BOOK Of the Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE WHatsoever was necessary to be premised by way of Preface to Our Ecclesiastical History both concerning the Divinity of the comfortable Word the Antiquity of the points of our doctrine and Evangelical Politie and also moreover concerning the Manifestation our Saviour lately made of himself his Passion and the Election of the Apostles we have Treated of in the foregoing Book and briefly summed up the proofs thereof Now therefore in this we will diligently look into what followed upon his Ascension partly from what we find noted in Holy Writt and partly from other Records which we will mention in due place CHAP. I. Of those things which were instituted by the Apostles after the Ascension of Christ. FIRST of all therefore Matthias who as before hath been manifested was one of the Lords disciples by lot was elected into the Apostleship of the Traitour Judas Then seven approved men were by prayer and imposition of the Apostles hands Ordained Deacons for the publick Administration of the Churches affairs of which number Stephen was one who immediately after his Ordination as if he had been made Deacon onely for this was the first that after the Lord was slain by those very Jews that had been the Lords murtherers who stoned him to death And thus he being the first of the worthily victorious Martyrs of Christ gained a Crown answerable to his Name Then James also who was termed the brother of the Lord because he also was called the Son of Joseph for Joseph was the father of Christ to whom Mary being Espoused before they came together she was found with child of the Holy Ghost as the Sacred History of the Gospel doth declare This same James I say who for his eminent virtue the Antients surnamed the Just was as they relate the first that had the Episcopal seat of the Church at Jerusalem delivered to him So Clemens affirms in the sixth Book of his Institutions For he says That after our Saviours Ascension Peter James and John although our Lord had preferred them before the rest did not contend for the Dignity but chose James the Just Bishop of Jerusalem The same Author in the seventh Book of the same work says this farther of him The Lord after his Resurrection conferred the gift of Knowledge upon James the Just John and Peter which they delivered to the rest of the Apostles and those to the Seventy Disciples one of whom was Barnabas But there were two James's the one surnamed the Just who was cast head-long from the Battlement of the Temple and beaten to death with a Fullers Club the other was beheaded Paul makes mention of this James the Just writing thus Other of the Apostles saw I none save James the Lords brother At this time also all that our Saviour had promised to the King of the Osdroënians was fulfilled For Thomas moved thereto by Divine impulse sent Thaddaeus to Edessa to be a Preacher and Evangelist of the Doctrine of Christ as from a Record there found we have a little before manifested He when he was come thither did in the Name of Christ both cure Agbarus and also astonished all the Inhabitants of the country with the wonderfulness of his Miracles And when he had sufficiently prepared them with such Works and brought them to an adoration of Christs power he made them disciples of his wholesome Doctrine From that very time untill now the whole City of the Edessens has continued to be Consecrated to Christs Name enjoying no trivial evidences of our Saviour's graciousness towards them And these things are said as from the History of the old Records We will now return again to Holy Writ After the Martyrdom of Stephen when the first and sorest persecution of the Church at Jerusalem by the Jews arose all the disciples of Christ except the Twelve onely being scattered throughout Judea and Samaria some of them travelling as far as Phoenice and Cyprus and Antioch as Holy Scripture testifieth were not able to be so bold as to communicate the Word of Faith to the Gentiles but Preach't to the Jews onely At that time Paul also untill then made havock of the Church entring into every house of the faithfull haling men and women and committing them to prison Moreover Philip one of those who was ordained
Deacon with Stephen being one of them that were dispersed went down to Samaria and being full of the Divine power was the first that Preach't the Word to those inhabitants And the Grace of God did so effectually cooperate with him that by his Preaching he drew after him Simon Magus with many other men This Simon at that time very famous did so far prevail with those whom he had deceived by his imposture that they thought him to be the great power of God Then therefore this very person being greatly amazed at the Miracles Philip wrought by the power of God craftily insinuated himself and so far counterfeited a faith in Christ that he was baptized The same thing with admiration we see now done by the followers of his most filthy Sect who creeping into the Church as their fore-father did like some pestilent and leprous disease doe deeply corrupt all those into whom they are any way able to instil that pernicious and incurable poyson which lies concealed within them But many of them were cast out of the Church as soon as their vitiousness was discovered in like manner Simon himself being at length detected by Peter was deservedly punished Furthermore when the wholesome Preaching of the Gospel daily increased Divine providence brought out of the land of Aethiopia a man of great autority under the Queen of that Countrey for those Nations are according to their countrey fashion governed by a woman who being the first of the Gentiles that by Philip warned of God by a Vision was made partaker of the Mysteries of the Divine Word was also the first fruits of the faithfull throughout the world Returning into his own country he is reported to have been the first publisher of the Knowledge of the great God and of the comfortable Advent of our Saviour in the Flesh And so by him was really fulfilled that prediction of the Prophet Aethiopia shall stretch out her hand unto God At this time Paul that chosen vessel was made an Apostle not of men neither by men but by the revelation of Jesus Christ and God the Father who raised him from the dead being vouchsafed this calling by a Vision and a voice from heaven which came to him at the Revelation thereof CHAP. II. How Tiberius was affected at the Relation Pilate sent him of those things concerning Christ. WHen the wonderfull Resurrection of our Saviour and his Ascension into Heaven was now divulged among all men because it was of old customary that the Governours of Provinces should communicate to the Emperour every strange and unusual accident that happened within their charge that so nothing that was done might escape his knowledge Pilate acquainted the Emperour Tiberius with the Resurrection of our Saviour Jesus Christ now much talk't of over all Palaestine giving him an account that he had also heard of many other Miracles of his and how that rising again after he had been dead he was now by many believed to be God And they say that Tiberius referred this matter to the Senate but the relation was rejected by them upon pretence that they had not first approved of the matter there being an old Law amongst the Romanes that no one should be deified but by the suffrage and decree of the Senate but in reality that the wholesome Preaching of the divine Doctrine might not stand in need of any humane approbation or assistance When therefore the Senate had rejected the Relation concerning our Saviour Tiberius persisted in his former judgment attempting nothing prejudicial to the Doctrine of Christ. Thus much Tertullian a man incomparably well skilled in the Roman Laws and every way famous and most renowned among the Latine Writers in the Apologie for the Christians written by him in Latine but afterwards translated into Greek does declare in these very words And that we may discourse concerning the Original of these Laws there was an old Decree that the Emperour should consecrate no God before he was approved by the Senate Marcus Aemilius knows this concerning his God Alburnus And this makes for our advantage because among you Divinity is weighed by humane approbation If God please not man he shall not be God Man now must be propitious to God Tiberius therefore in whose time the Christian Name made its entry into the world communicated to the Senate the account he had received out of Syria Palestine whereby the Truth of the Divinity of Christ was made apparent which he confirmed with his own suffrage But because the Senate had not approved of it it was rejected the Emperour persisted in his judgment threatning the accusers of the Christians with death Which opinion divine providence according to his dispensation instilled into the mind of Tiberius Caesar that the Preaching of the Gospel then in its infancy might without impediment spread over the whole world CHAP. III. How the Doctrine of Christ spread in a short time over the whole World ANd thus by the cooperation of Divine power the comfortable Word of God like the beams of the Sun on a sudden enlightned the whole world and presently agreeable to the Divine Scriptures the sound of the heavenly Evangelists and Apostles went out into all lands and their words into the ends of the earth And indeed in a short time there were throughout all Cities and Villages Churches gathered which like a Threshing-floor filled with Corn were thronged with infinite multitudes And they who deriving their ignorance from their Ancestours and their errours of old were ensnared as to their souls with the superstitious worship of Idols as in an inveterate disease being freed as it were from their cruel masters and loosned from their heavy bonds by the power of Christ and the Preaching and Miracles of his disciples did with scorn reject the multitude of gods brought in by devils and acknowledged there was one onely God the maker of all things And him they worshipped with the Holy Rites of true Religion by that divine and sober way of worship which our Saviour had spread among mankind When therefore the Grace of God diffused it self into the rest of the Nations and Cornelius of the City Caesarea in Palestine in the first place together with his whole household by a Vision from heaven and the Ministery of Peter embraced the Faith of Christ and many others of the Gentiles at Antioch did the same to whom the disciples dispersed upon the persecution that arose about Stephen Preached the word of God the Church at Antioch now increasing and prospering in which many were gathered together both Prophets from Jerusalem with whom were Paul and Barnabas and besides also other brethren in number not a few the appellation of Christians then and there first sprang up as from a pleasant and fertile soyle and Agabus also one of the Prophets there present fore-told the dearth that afterwards happened and Paul and Barnabas were sent to relieve the Brethren by their Ministration
the common people amongst the multitude and forbidding them to use their swords but commanding them to strike those that cried out with clubs gave them a sign from his Tribunal So the Jews were beaten and many of them killed some by the blows they received perished others being troden to death in the croud by those of their own party that fled And so the multitude being astonished at the calamity of those that were slain were silent Moreover the same Writer relates innumerable other commotions raised in Jerusalem and shews that even from that time forward both the City and all Judea was distracted with Seditions Wars and continual contrivances of mischief following one upon another untill at last the Siege in the Reign of Vespasian by way of revenge befell them After this manner therefore hath divine vengeance pursued the Jews for their execrable wickedness committed against Christ. CHAP. VII That Pilate made himself away IT is also worth knowing how that this same Pilate who condemned our Saviour in the Reign of Caius whose times we now Treat of fell as it is famed into so great troubles that he was forced to be his own Murderer and Revenger laying violent hands on himself Divine justice as it was meet not long deferring his punishment This those Grecians do Record who have written Olympiads giving an account what was done and in what time performed CHAP. VIII Of the Dearth that happened in Claudius his time BUt Caius having held the Empire not full out four years Claudius the Emperour succeeded him In whose times a Dearth oppressed the whole world of which those Historians make mention who are wholly averse from our Religion And so the prediction of the Prophet Agabus of whom there is mention in the Acts of the Apostles concerning this Dearth that should come upon all the world was compleated Luke having in the Acts mentioned this Dearth that happened in the time of Claudius adds this farther saying That the brethren which were in Antioch every one according to his ability sent to them who were in Judea by the hands of Barnabas and Paul CHAP. IX The Martyrdom of James the Apostle NOw about that time to wit in the Reign of Claudius Herod the King stretched forth his hands to vex certain of the Church and he killed James the brother of John with the sword Concerning this James Clemens in the seventh Book of his Institutions relates a memorable History speaking as he had heard from his predecessours For he says that he that accused him before the Judgment-seat seeing him openly and willingly testifie and declare the faith of Christ was moved thereat and professed that he also was a Christian. And so says he they were both together led away to suffer And as they were going he besoughâ—â— James to pardon him who after a short deliberation said peace be to thee and kissed him and so they were both beheaded together Then also as Holy writ declares Herod perceiving that the killing of James very much pleased the Jews set upon Peter also and having put him in bonds would forthwith have put him to death had he not been miraculously delivered out of prison by a divine apparition to wit by an Angel coming to him by night being dismist for the ministration of Preaching All which happened to Peter by the disposition of divine providence CHAP. X. How Agrippa called also Herod persecuting the Apostles presently felt Divine vengeance BUt the Kings attempt to do violence to the Apostles remained not long unrevenged for a chastizing Minister of divine justice pursued him He therefore soon after his bloudy plot against the Apostles going down to Caesarea as it is related in the Acts of the Apostles and being there upon the great festival day dressed in a white and Royal garment made an Oration to the people from his lofty throne and when all the multitude gave a shout with loud acclamations at his Oration as at the voice of God and not of Man Sacred writ declares that he was immediately smitten by an Angel and was eaten up of worms and gave up the ghost But the consent between Holy writ and the History of Josephus in the account given of this strange thing is worthy of admiration In which he giving evident testimony to the truth in his nineteenth Book of Antiquities does plainly declare this wonderfull thing in these words thus The third year of his reign over all Judea was now compleated when he went to the City Caesarea heretofore called the Tower of Straton There he exhibited shewes in honour of Caesar knowing that Festival to have been instituted for the prosperity of him Hereunto flockt a great multitude of those who were honourable and excelled in dignity throughout that whole Province On the second day therefore of the shews being clothed with Robes made all of silver admirably wrought he entred the Theatre early in the morning When the silver of his Robes shining by reason of the beams the rising Sun cast on them made a wonderfull glistering striking those who steadfastly looked on him with wonder and amazement presently his flatterers some from one place some from another cryed out with voices most pernitious to him terming him God and beseeching him to be propitious to them Hitherto said they we have reverenced thee as a Man but now we acknowledge thee to be above mortal nature But the King neither rebuked them nor rejected their impious flattery presently after looking up he espied an angel sitting over his head whom he forthwith understood to be the cause of mischief towards him having heretofore been the foreteller of his prosperity A pain that pierced his very heart immediately seized him He had besides a griping all over his belly which began with a vehement sharpness and was continual and without intermission Looking therefore upon his friends I your God says he am now compelled to end my life fatal necessity forthwith demonstrating the falshood of your boasting acclamations even now uttered concerning me I who by you was stiled immortal am now snatch't away by death But that destinie is to be born with which God hath decreed We have in no wise lived ill and despicably but in such splendor as was look't upon to be most fortunate When he had spoken these words he was spent with the vehemency of his pain Being therefore presently carried into the Palace a rumour was immediately spread abroad that the King was in imminent danger of his life straightway the whole multitude with their wives and children sitting upon spread sackcloth after their country fashion made supplications to God for the King Every place was filled with wailings and lamentations But the King lying in an High-bed-chamber looked down upon them as they lay prostrate and could not refrain weeping At length having been for five days space continually tormented with pains of his Belly he died in the fifty fourth year
Word which had newly enlightned mens minds from heaven did both flourish upon earth and also was conversant and did effectually cooperate with the Apostles Straightway therefore the foresaid Impostour having the eyes of his mind blinded by a divine and wonderful splendour and light as soon as he was detected by the Apostle Peter in Judea in what he had wickedly committed took a great journey over sea and fled from the Eastern to the Western parts concluding that he could no other way live freely and according to his own mind Arriving at Rome by the help and assistance of a devill there lying in wait he in a short time so far perfected his attempt that the inhabitants of that City set up an Image to him and worship't him as God But all succeeded not long according to his mind For soon after in the reign of Claudius the benign and most endearing providence of God brought Peter that valiant and great Apostle for courage chief of all the rest to Rome against this mighty destroyer of mankind who as a stout Leader of God armed with celestial weapons brought that precious merchandise of intelligible light from the East to those that dwelt towards the West declaring to them that Light and Doctrine comfortable to the soul to wit the publication of the Kingdom of heaven CHAP. XV. Of the Gospel according to Mark. WHen therefore he had published to them the divine Word immediately the power of Simon was extinct and together with the man himself destroyed But so great a lustre of Pietie enlightned the minds of them that were the hearers of Peter that they thought it not sufficient barely to hear him once nor were contented to have received the publication of the doctrine of the celestial Word by word of mouth and unwritten Therefore they earnestly entreated Mark Peters follower whose Gospel is at this day extant that he would leave with them some written Record of that doctrine they had heard Neither did they desist till they had prevailed with the man and thus they gave the occasion of writing that Gospel which is called the Gospel according to Mark. When the Apostle Peter understood by the Revelation of the holy Spirit what was done he was much delighted with the ardent desire of the men and confirmed that writing by his Autority that so thenceforward it should be read in the Churches Clemens in his sixth Book of Institutions relates this passage To whom the Bishop of Hierapolis by name Papias may be added as a witness Furthermore Peter mentions Mark in his former Epistle which as they say was written at Rome Peter himself does intimate thus much calling Rome by a figure Babylon in these words The Church that is at Babylon elected together with you saluteth you and so doth Marcus my son CHAP. XVI That Mark first Preached the knowledge of Christ to the Egyptians BUt this Mark going into Egypt is reported to have been the first publisher there of the Gospel he had written and to have setled Churches in the very City of Alexandria And furthermore that so great a multitude both of men and women who there embraced the faith of Christ professed from the very beginning so severe and so philosophical a course of life that Philo vouchsafed in his writings to relate their converse their Assemblies their eating and drinking together and their whole manner of living CHAP. XVII What Philo relates of the Ascetae in Egypt IT is reported that this Philo in the times of Claudius came to be familiarly acquainted with Peter at Rome who then Preached the Word of God there neither is this unlikely For that work of his of which we speak being by him elaborated a long time after does manifestly contain all the Ecclesiastical Rules which are to this present observed among us And seeing he describes evidently the lives of the Ascetae amongst us he does make it sufficiently perspicuous that he did not onely see but also very much approve of and admire the Apostolical men of his time who being as it is probable originally Jews upon that account did then observe in a great measure the Judaical Rites and customes First of all therefore in that Book which he intituled Of Contemplative life or of Suppliants having professed that he would insert nothing disagreeable to truth or of his own head into that account which he was about to give he says that the men were called Therapeutae and the women that were conversant among them Therapeutriae And he adjoyns the reason of that appellation either because like Physitians they healed the mindes of those that resorted to them curing them of their vitious affections or because they worshipped the Deity with a pure and sincere service and adoration Further whether Philo himself gave them this name devising an appellation agreeable to the manners and dispositions of the men or whether they were really so called from the beginning the name of Christians having not yet been every where spread and diffused it is not necessary positively to affirm or contend about it But he attests that in the first place they part with their goods saying that as soon as they betake themselves to this course of Philosophizing they put over their wealth and possessions to their relations Then casting away all care of wordly matters they leave the Cities and make their aboad in gardens and solitary places well knowing the conversing with men of a different and disagreeing perswasion to be unprofitable and hurtfull Which thing the Christians of that time seem to me to have instituted out of a generous and most fervent ardour of faith endeavouring to emulate the Prophetical severe course of life Therefore in the Acts of the Apostles which contain nothing but the perfect truth it is shewed that all the disciples of the Apostles selling their possessions and goods divided the price among the brethren according as every one had need that so there might not be any indigent person among them For as the Word says as many as were possessours of lands or houses sold them and brought the prizes of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need After Philo has attested the very same things with these of the Therapeutae he adds thus much farther concerning them word for word saying This sort of men indeed is diffused far and wide over the whole world For it was requisite that both Greeks Barbarians should be partakers of so excellent a benefit Egypt especially is full of them throughout all its divisions but most of all about Alexandria But from all places the principal of them retire themselves into a most commodious place above the Lake Maria situate upon a little rising hill excellently well seated both for wholsomeness of air and safe conveniency of abiding as into the Country of the Therapeutae Then
concerning certain Problems such as are two Books Of Husbandry and as many of Drunkenness and some others having different and fit Titles Such is that Of the things which a sober mind prayeth for and which it detesteth and that Of the confusion of Languages and that Of flight and invention and that Of Assemblies upon account of obtaining Learning and concerning this subject Who is the Heir of Divine things or of division into parts equal and their contraries and also that Of the three Virtues which with others Moses wrote of Besides that Of them whose names are changed and for what reason they are changed in which Book he says he wrote Of Testaments the first and the second There is also another Book of his Of Removals in journey or shifting of places and of the life of a wise man perfected according to righteousness or Of unwritten Laws and also Of Giants and that God is immutable also That Dreams are sent from God according to the opinion of Moses five Books And thus many are the Books he wrote on Genesis which have come to our hands We have also known five Books of his of Questions and Solutions upon Exodus and also that of the Tabernacle and that of the Decalogue and those four Books of those Laws which in specie have reference to the chief heads of the Decalogue and that of those beasts fit for sacrifice and what be the kinds of sacrifices and that of the rewards and punishments propounded in the Law as well to the Good as to the Evil and of curses Besides all these there are extant of his particular Books as that Of Providence and a discourse compiled by him Of the Jews and of the man leading a Civil life also Alexander or That Brutes are endowed with Reason Besides of this That every wicked man is a slave to which follows in order this Book That every man studious of Virtue is free After these he compiled that Book Of contemplative life or of suppliants out of which we have cited those things concerning the lives of the Apostolical men Also The interpretations of the Hebrew names in the Law and in the Prophets are said to have been done by his diligence This Philo coming to Rome in the time of Caius wrote a Book of Caius's hatred of God which by way of Scoff and Ironie he entituled Of Virtues which Book it s said he rehearsed before the whole Roman Senate in the time of Claudius and the piece was so taking that his admirable works were thought worthy to be dedicated to the publick Libraries At the same time when Paul travelled from Jerusalem round about to Illyricum Claudius expelled the Jews from Rome At which time Aquila and Priscilla with other Jews departing from Rome arived in Asia where they conversed with Paul the Apostle then confirming the foundations of those Churches there newly laid by him Even the Holy book of the Acts teacheth us these things CHAP. XIX What a Calamity befell the Jews at Jerusalem on the very day of the Passover BUt Claudius yet ruling the Empire there happened to be so great a tumult and disturbance at Jerusalem on the feast of the Passover that there were thirty thousand Jews slain being those onely who by force were prest together about the gates of the Temple and troden under foot by one another So that that Festival was turned into mourning over the whole Nation and Lamentation throughout every family Thus much also Josephus relates almost word for word But Claudius made Agrippa the son of Agrippa King of the Jews having sent Felix Procuratour of the whole country of Samaria and Galilee and also of the Region beyond Jordan And when he had raigned thirteen years and eight months he dyed leaving Nero his successour in the Empire CHAP. XX. What was done at Jerusalem in the Reign of Nero. NOw in Nero's time Felix being Procuratour of Judea Josephus relateth in the twentieth Book of his Antiquities that there was again a Sedition of the Priests one against the other in these words There arose also a Sedition of the chief Priests against the Priests and the chief of the people of Jerusalem And each of them forming for themselves a company of most audacious fellows and such as indeavoured to make innovations behaved themselves as Captains and encountring they railed against each other and threw stones at one another There was no body to rebuke them but as in a City destitute of a Governour these things were licentiously done And so great impudence and presumptuous boldness possessed the chief Priests that they dared to send their servants to the threshing floors and take the Tythes due to the Priests Whence it came to pass that the poorest of the Priests were seen to perish for want of sustenance In such sort did the violence of the Seditious prevail over all justice and equity And again the same writer relates that at the same time there arose a sort of theeves in Jerusalem who in the day time as he says and in the very midst of the City killed those they met with but especially on the Festivals being mixt among the croud and hiding little daggers under their garments they stab'd the most eminent Personages and when they fell these murtherers would dissemble themselves to be of the number of those that grieved Whereby they were undiscovered because of the good opinion all men had of them And first he says Jonathan the High Priest was killed by them and after him many were slain daily and he says the fear was more grievous than the calamity in that every one as in war hourly expected death CHAP. XXI Of that Egyptian who is mentioned in the Acts of the Apostles AFter these things Josephus adds having interposed some other words But the Egyptian false prophet annoyed the Jews with a greater mischief than these For he coming into the Country being a Magician and having gotten himself the repute of a Prophet gathered together about thirty thousand men such as he had seduced and leading them out of the wilderness to the mount called the mount of Olives prepared by force from thence to enter Jerusalem and having vanquished the Roman guards to seize the principality over the people resolving to make them his guard who together with him by violence entred the City But Felix prevented his attempt having met him with the Roman Souldiers and all the people joyned their assistance in repelling his injurious violence So that the Assault being made the Egyptian fled with a few and most of his party were slain and taken prisoners These matters Josephus relates in the second Book of his History and its worthy our observing together with what is here related of this Egyptian those things which are declared of him in the Acts of the Apostles There in the time of Felix it is said by the chief Captain at Jerusalem unto
Paul when the multitude of the Jews raised a tumult against him Art not thou that Egyptian which before these days madest an uproar and leddest into the wilderness four thousand men that were murtherers But thus much concerning the times of Felix CHAP. XXII How Paul being sent bound from Judea to Rome having made his defence was wholly acquitted BUt Festus is by Nero sent as successour to this Felix in whose time Paul having pleaded for himself is carried bound to Rome Aristarchus was with him whom somewhere in his Epistles he deservedly stiles his fellow prisoner And Luke who committed to writing the Acts of the Apostles concluded his History here having shewed that Paul lived two full years at Rome enjoying in a great measure his liberty and that he Preached the Word of God no man forbidding him Then having made his defence it is moreover reported that the Apostle travelled again upon account of the ministration of Preaching and that coming the second time to the same City he ended his life by martyrdome in this Emperours Reign At which time being in bonds he wrote the second Epistle to Timothy signifying therein both his former defence and also his approaching death Take his own Testimonie hereof At my first answer says he no man stood with me but all men forsook me I pray God that it may not be laid to their charge notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion By which words he makes it plainly evident that at the first time that his Preaching might be fulfilled he was delivered out of the mouth of the Lion speaking as it was likely of Nero because of his cruelty But afterwards he has not added any thing like unto these words He shall deliver me out of the mouth of the Lion for by the Spirit he saw that his end was now near at hand wherefore having said and I was delivered out of the mouth of the Lion he adds this The Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom evidently signifying that his martyrdom was at hand which he more plainly foretels in the same Epistle saying For I am now ready to be offered and the time of my departure is at hand Moreover in this second Epistle to Timothy he manifestly declares that onely Luke was then with him when he wrote it but at his first answer that not so much as he was with him then Whence 't is aggreable to reason to think that Luke concluded the Acts of the Apostles at that time having continued the History so long as he accompanied Paul These things we have spoken that we may make it manifest that the martyrdom of Paul was not consummated at that first coming of his to Rome which Luke mentions For its likely that Pauls Apology for his opinion was more easily admitted by Nero he behaving himself more mildly at the beginning of his Empire but proceeding afterwards to the commission of most horrid and villanous Acts those things against the Apostles together with many other persons were by him taken in hand CHAP. XXIII How James called the brother of the Lord was Martyred MOreover Paul having appealed to Caesar and being by Festus sent to Rome the Jews who had plotted a design against him being now disappointed of their expectation set upon James the brother of the Lord to whom the Episcopal seat at Jerusalem was given by the Apostles and of this sort were their villanous practises against him Leading him forth publickly they required him to renounce the faith of Christ before all the people But when he contrary to the expectation of all had spoken freely and with a greater boldness than they looked for before the whole multitude and had confessed that our Lord and Saviour Jesus Christ was the Son of God being no longer able to endure the Testimony of the man they slew him who was believed by all to be a most just person by reason of that singular eminence he arrived to in his leading a Philosophical and pious course of life taking the vacancy of the Government as a fit oportunity for this their Licentiousness For Festus being at that time dead in Judea that Province was without a President and Procuratour Now the manner of this James's death the words of Clemens before quoted by us have manifested he having declared that he was cast headlong from the battlement of the Temple and beaten to death with a club But moreover Hegesippus being one of those who were of the first succession after the Apostles does in the fifth Book of his Commentaries most accurately relate these things concerning this James speaking after this manner James the brother of our Lord undertook together with the Apostles the Government of the Church That James who was surnamed the Just by all even from the times of our Lord untill ours For many were called by the name of James but this man was holy from his mothers womb He drank neither wine nor strong drink nor eat any creature wherein there was life There never came Rasour upon his head he anointed not himself with oyl neither did he use a Bath To Him onely it was lawfull to enter into the Holiest of Holie's He wore no woollen but linnen garments and went into the Temple alone where he was found upon his knees making supplication for the forgiveness of the people in so much that his knees were become hard and brawny like those of a Camel by reason of his continual kneeling to worship God and to make supplication for the remission of the people Wherefore upon account of his most eminent righteousness he was called Justus and Oblias which signifies in English the defence and righteousness of the people as the Prophets declare concerning him Therefore certain men of the seven Heresies among that people of the Jews which we have before written of in our Commentaries asked him which is the gate of Jesus And he said that That Jesus was the Saviour Some of them believed that Jesus was the Christ but the forementioned Sects believed neither the Resurrection nor that he was to come to reward every man according to his works But as many as believed believed by the means of James Therefore many of the chief men believing there was a commotion among the Jews and Scribes and Pharisees who said that all the people were in danger to think Jesus to be the Christ. Coming altogether therefore unto James they said unto him we beseech thee restrain the people for they are in an errour concerning Jesus supposing him to be the Christ we entreat thee perswade all those that come together at the day of the passover that they may think aright concerning Jesus For we all put our confidence in thee and we and
find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus grâ—â—teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they saâ—â— is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine
CHAP. IV. Of the first Succession of the Apostles THat Paul therefore Preaching to the Gentiles laid the foundations of those Churches from Jerusalem and round about unto Illyricum is manifest both from his own words and also from what Luke has related in the Acts. Likewise in what Provinces Peter Preaching the Gospel of Christ to those of the Circumcision delivered the doctrine of the New Covenant is sufficiently apparent from his own words out of that Epistle of his which we have said is universally acknowledged as genuine which he wrote to the Jews that were dispersed throughout Pontus and Galatia Cappadocia and Asia and Bithynia Now how many and what sincere followers of them have been approved as sufficient to take the charge of those Churches by them founded it is not easie to say except such and so many as may be collected from the words of Paul For he had very many fellow labourers and as he termed them fellow souldiers many of which were by him vouchsafed an indeleble remembrance he having in his own Epistles ascribed to them an everlasting commendation But Luke enumerating in the Acts the disciples of Paul makes mention of them by name Moreover Timothy is reported to have been the first that was chosen to the Bishoprick of the Ephesian Church as also Titus of the Churches in Orâ—â—t Luke by original extract an Antiochian by profession a Physitian for the most part accompanied Paul and being diligently conversant with the rest of the Apostles has left us in two Books written by divine inspiration Lessons that are medicinable for our souls which he prâ—â—ured of them The one is the Gospel which he professes he wrote even as they delivered it unto him who from the beginning were eye witnesses and Ministers of the Word in all which things he says he had perfect understanding from the very first The other is the Acts of the Apostles which Treatise he composed now not of such passages as he had received by report but of what he had seen with his own eyes They say also that Paul was wont to mean the Gospel according to Luke when speaking as it were of his own Gospel he says According to my Gospel Of the rest of the followers of Paul Crescens is by the Apostle himself declared to be one who was sent by him into Gallia Linus also whom in his second Epistle to Timothy he mentions to be at Rome with him who was before manifested to have been the first that was chosen to the Bishoprick of Rome after Peter Clemens also who was likewise constituted the third Bishop of Rome is attested by Paul himself to have been his fellow labourer and companion in sufferings Furthermore that Areopagite by name Dionysius whom Luke in the Acts records to have been the first that believed after the Sermon made by Paul to the Athenians in Areopagus another Dionysius one of the Antients a Pastour of the Corinthian Church relates to have been the first Bishop of the Athenian Church But as we goe on with this work of ours we will in due place declare the successions of the Apostles in their several times Now we will proceed to that part of our History which follows in order CHAP. V. Of the last Siege of the Jews after Christs death AFter Nero who held the Government thirteen years Galba and Otho having reigned a year and six months Vespasian grown famous in the wars against the Jews was made Emperour in Judea being proclaimed by the Army there He therefore going immediately to Rome committed the management of the war against the Jews to his son Titus Moreover after the Ascension of our Saviour when the Jews besides the audacious wickedness committed against him had now contrived and executed very many cruel designs against his Apostles first Stephen being stoned to death by them then after him James the son of Zebedee and brother of John beheaded and last of all that James who was first chosen into the Episcopal seat there after our Saviours Ascension Murthered according to the fore mentioned manner when the rest of the Apostles were by innumerable wiles laid wait for to be put to death and being driven out of Judea were gone to Preach the doctrine of the Gospel to all nations assisted by the power of Christ who had said unto them Goe and teach all Nations in my Name And furthermore when the whole congregation of the Church in Jerusalem according to an Oracle given by revelation to the approved persons amongst them before the war were commanded to depart out of the City and inhabit a certain City they call it Pella beyond Jordan into which when those that believed in Christ had removed from Jerusalem and when the holy men had as it were totally relinquished the Princely Metropolis of the Jews and the whole Country of Judea then at length divine vengeance seized them who had dealt so unjustly with Christ and his Apostles and utterly destroyed that wicked and abominable generation from among men But how great calamities then befell the whole nation in every place and how they especially who were inhabitants of Judea were driven to the extremity of misery and how many Myriads of men together with women and children were destroyed by Sword and Famine and by infinite other kinds of death and how many and what Sieges there were of the Jewish Cities and how great miseries and more than miseries they beheld who fled into Jerusalem it self as into the best fortified Metropolis and also the manner and order of the whole war and every particular action therein and how at length the abomination of desolation predicted by the Prophets was set up in the very Temple of God heretofore famous but now about to suffer all manner of pollution and to undergoe its last destruction by fire He that is desirous to know it may accurately read all this in the History written by Josephus But how the same Writer relates that a multitude of about thirty hundred thousand persons assembled together from all parts of Judea at the time of the passeover feast were shut up in Jerusalem as it were says he in a prison I think it requisite to shew in those his own words For it was fit that at that very time wherein they had killed the Saviour and Benefactour of all Christ the Son of God that in the same days I say they should be shut up as it were in a Prison to receive that destruction from divine vengeance which awaited them But I will omit the particular relation of those miseries which befell them and their great sufferings by the Sword and otherwaies and doe think it necessary to propose onely the Calamities of the Famine that so they who shall read this our work may from that part of their sufferings understand that the divine punishment for their enormous impieties committed against the Christ of God did not long after
Vespasian commanded that the descendants of David should be sought out ANd moreover it is reported that Vespasian after the taking of Jerusalem commanded all those that were of the kindred of David to be diligently sought out least any one of them who were of the Royal Race should be left remaining amongst the Jews and that a most sore persecution was thereby again brought upon the Jews CHAP. XIII That Anencletus was the Second Bishop of the Roman Church BUt when Vespasian had reigned ten years his son Titus succeeded him in the Empire In the second year of whose Reign Linus Bishop of the Roman Church having held that publick charge twelve years delivered it to Anencletus And Titus after he had reigned two years and as many months was succeeded by his brother Domitian CHAP. XIV That Avilius was the Second Bishop of Alexandria FUrthermore in the fourth year of Domitian Annianus the First Bishop of the Alexandrian Church having there spent two and twenty years compleat died After whom succeeded Avilius being the second Bishop there CHAP. XV. That Clemens was the Third Bishop of the Roman Church ALso in the twelfth year of this Emperours Reign Anencletus having been Bishop of the Roman Church twelve years had to his successour Clemens whom the Apostle writing an Epistle to the Philippians declares to be his fellow-labourer saying with Clement also and with other my fellow-labourers whose names are in the book of life CHAP. XVI Concerning the Epistle of Clemens MOreover there is extant one Epistle of this Clemens his which by general consent is acknowledged as genuine and is singularly excellent and admirable which he wrote in the name of the Roman Church to that of the Corinthians there being at that time a Faction raised in the Corinthian Church which Epistle also we have known to have been publickly read in many Churches before the whole congregation both in times past and also in our own memory Now that in the time of the aforementioned Clemens there was a Faction raised in the Corinthian Church Hegesippus is a witness worthy to be credited CHAP. XVII Of the Persecution in Domitians time BEsides Domitian having shown much cruelty towards many and by unjust sentences put to death no small company of men of Rome that were nobly descended and illustrious and having punished innumerable other most eminent persons undeservedly with banishment and loss of goods at length rendred himself the successour of Nero as to his hatred of God and his fighting against him For he raised the second persecution against us Although his father Vespasian had designed nothing injurious towards us CHAP XVIII Concerning John the Apostle and his Revelation IN this persecution its reported that John the Apostle and also Evangelist who yet lived was banished into the Isle Patmos upon account of the Testimony he exhibited to the word of God Indeed Irenaeus writing concerning the number of the name of Antichrist mentioned in the Revelation of John does in these very words in his fifth book against Heresies thus speak concerning John But if at this present time his name ought publickly to be preached it would have been spoken of by him who saw the Revelation For it was seen not a long time since but almost in our Age about the latter end of Domitian's Reign But so mightily did the doctrine of our faith flourish in those forementioned times that even those Writers who are wholly estranged from our Religion have not thought it troublesome to set forth in their Histories both this Persecution and also the Martyrdoms suffered therein And they have also accurately shown the very time relating that in the fifteenth year of Domitian Flavia Domitilla daughter of the sister of Flavius Clemens at that time one of the Consuls at Rome was together with many others also banished into the Island Pontia for the Testimony of Christ. CHAP. XIX How Domitian commanded that the descendants of David should be slain WHen the same Domitian gave command that the descendants of David should be slain there goeth an antient report that some Hereticks accused the posterity of Jude who was the brother of our Saviour according to the flesh as being of the off-spring of David and bearing affinity to Christ himself And this Hegesippus manifests word for word saying thus CHAP. XX. Concerning those that were Related to our Saviour THere were yet surviving who were related to our Lord the Nephews of that Jude who was called the brother of Christ after the flesh whom they accused as being descended from David And these Evocatus brought to Caesar Domitian For Domitian was afraid of the coming of Christ as well as Herod And he asked them if they were of the stock of David and they acknowledged it Then he questioned them how great possessions they had or what quantity of money they were masters of and they said that they both had but nine thousand pence a moiety whereof belonged to each of them and these they said they had not in ready money but in land of that value being onely thirty nine Acres of which also they paid tribute and themselves were maintained by their own labour And then they shewed their hands producing as an evidence of their working the hardness of their skin and a brawniness imprinted on their hands by reason of their assiduous labour Being also asked concerning Christ and his Kingdom of what sort it was and when and where it would appear they returned answer that it was neither worldly nor Terrestrial but Celestial and Angelical that it should be at the end of the world when he would come in Glory to judge the quick and dead and reward every man according to his deeds Upon which answer Domitian condemned them not but scorning them as despicable persons he dismist them unbound and by Edict appeased the Persecution raised against the Church But they thus released as t is said afterwards presided over Churches as being both Martyrs and also allied to our Lord and peace ensuing they lived till the Reign of Trajan So far Hegesippus But moreover Tertullian also makes mention of Domitian Domitian also attempted a Persecution who was a Limb of Nero as to cruelty But being also but a man he soon desisted from his enterprize restoring even those whom he had banished But after Domitian had reigned fifteen years Nerva having succeeded him in the Empire the Roman Senate decreed that Domitians Titles of Honour should be abrogated and that such as were by him unjustly banished should return to their houses and have their goods restored This they relate who committed to writing the History of those times Moreover the account of the Antients amongst us declares that then also the Apostle John was released from his banishment in the Island and took up his habitation again at Ephesus CHAP. XXI That Cerdo was the third that presided over the Alexandrian Church BUt Nerva
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
the faith dedicated to Adrian And this mans book is to this day preserved by many persons CHAP. IV. Who were ennobled with the Title of Bishops over the Roman and Alexandrian Churches in this Emperours time IN the third year of Adrians Empire Alexander the Bishop of Rome died having compleated the tenth year of his administration Xystus was successour to him and about that time Primus dying in the twelfth year of his Presidency over the Alexandrian Church Justus succeeded him CHAP. V. Who were Bishops of Jerusalem from our Saviour even to these times MOreover the space of time which the Bishops of Jerusalem spent in their Presidency over that See I could in no wise find preserved in writing For as report says they were very short lived But thus much I have been informed of from old records that unto the Siege of the Jews in Adrian's time there were in number fifteen successions of Bishops there all whom they say were by birth Hebrews who had sincerely embraced the knowledge of Christ in so much that by those who were then able to give judgment as to such matters they were approved to be worthy of the Episcopal Office For that whole Church at Jerusalem was made up of believing Jews who had continued steadfast in the faith from the Apostles times even to the then Siege wherein the Jews revolting again from the Romans were vanquished and destroyed by no small wars The Bishops therefore that were of the circumcision then ceasing it will be now requisite to give a catalogue of them in their order from first to last The first therefore was James called the brother of the Lord after him the second was Simeon the third Justus the fourth Zaccheus the fifth Tobias the sixth Benjamin the seventh John the eighth Matthias the ninth Philip the tenth Seneca the eleventh Justus the twelfth Levi the thirteenth Ephres the fourteenth Joseph the fifteenth and last Judas And thus many were the Bishops of the City of Jerusalem from the Apostles to this time we are now treating of all which were of the Circumcision But now Adrian being in the twelfth year of his Empire Telesphorus the seventh from the Apostles succeeded Xystus who had compleated the tenth year of his Episcopal Office over the Romans and within a years space and some months Eumenes the sixth in order succeeded in the Presidency over the Alexandrian Church his immediate predecessour there having sate eleven years CHAP. VI. The last Siege of the Jews in the time of Adrian BUt when the rebellion of the Jews again increased exceedingly Rufus the president of Judea having had auxiliary forces sent him from the Emperour marched out against them and making use of their madness and desperation as an occasion of his sparing none he slew Myriads together both of men women and children and by the Law of war reduced their country to servitude and subjection to the Romans The Leader of the Jews at that time was by name Barchochebas a name indeed that signifies a Star but otherwise he was a man that was a murderer and a robber who by reason of his name did monstrously pretend to his followers being slaves that he was a star come down from heaven to enlighten them who were now oppressed with servitude But the war growing sharp in the eighteenth year of Adrian's Empire at the City Betthera which was the best fortified place and not far distant from Jerusalem and the Siege continuing a long time the innovatours also having been utterly destroyed by famine and thirst and the authour of this their madness undergone condigne punishment from that time that whole Nation was altogether interdicted to enter into the country about Jerusalem the Law Edict and Sanctions of Adrian having commanded them that they should not so much as from a far off behold their paternal soyle Ariston of Pella relates this Thus the City being made destitute of the Jewish Nation and wholly cleared of its old inhabitants was possessed by forreigners that dwelt there and afterwards made a Roman City and changing its name was in honour of the Emperour Aelius Adrianus called Aelia And when there was a Church there gathered of the Nations that dwelt in it Mark was the first who after the Bishops of the circumcision undertook the publick administration of matters there CHAP. VII Who at that time were the Authours of false doctrine NOw the Churches throughout the whole world shining like most bright stars and the faith in our Saviour and Lord Jesus Christ flourishing among all mankind the Devil that hater of good as being always the enemy of truth and most malicious impugner of mans salvation using all his arts and stratagems against the Church at first armed himself against it with outward persecutions But then afterwards being excluded from them he made his assaults by other methods making use of evil men and Impostours as being the pernitious instruments for destroying of souls and ministers of perdition devising all ways whereby these impostours and deceivers cloathing themselves with the title of our Religion might both lead into the Pit of destruction those of the Faithfull whom they had enticed to themselves and also divert such as were unskilfull in the Faith from the way that leads to the comfortable Word by such means as they attempted to put in practise From that Menander therefore whom we a little before manifested to have been the successour of Simon there was hatcht a Serpentine breed double mouthed as it were and double headed which constituted the Founders of two different and disagreeing Heresies Saturninus by birth an Antiochian and Basilides an Alexandrian whereof the former in Syria the other in Egypt set up Schools of most detestable Heresies Moreover Irenaeus makes it manifest that Saturninus feigned mostly the same things that Menander did but that Basilides under a pretext of more mystical matters most mightily enlarged his inventions forming monstrous and fabulous fictions for the making up of his impious Heresie There being many Ecclesiastical men therefore who at that time were defenders of the Truth and eloquent maintainers of the Apostolical and Ecclesiastical doctrine some of them forthwith comprized in writing explanatory accounts of the fore-manifested Heresies which they left as cautions and preventions to posterity of which there is come to our hands a most strenuous confutation of Basilides of Agrippa Castor's a most eminent Writer in those times wherein he discovers the horrible imposture of the man disclosing therefore his secrets he says that he made four and twenty books upon the Gospel and that he counterfeited for himself Prophets named by him Barcabbas and Barcoph and some others who never were in being and that he gave them barbarous names to astonish those who were admirers of such things and that he taught that it was a thing indifferent to taste of meats offered to Idols and that in times of persecutions those did
their outward eyes under the person of their sister Him who was therefore crucified for them that he might perswade those which believe in him that whosoever suffers for the glory of Christ hath eternal communion with the living God Now when none of the wild-beasts would then touch her she was taken from the stake and cast again into prison being reserved for another combat that so having been Conquerour in many incounters she might render the condemnation of the crooked Serpent inexcusable also she encouraged the brethren and though she was a person of small estimation infirm and despicable yet having clothed herself with the strength of Christ that great and invincible Champion she vanquished the adversary in many encounters and after a glorious combat was encircled with a Crown of incorruption Attalus also was by the multitude most earnestly required to be delivered up to punishment for he was an eminent person and by reason of the clearness of his conscience proceeded forth like a Champion prepared for the combat in that he had been perfectly and throughly exercised in the Christian discipline and was always a witness of the truth amongst us and after he had been lead round the Amphitheatre a table being carried before him whereon was written in the Roman tongue This is Attalus the Christian and the people had vehemently swell'd with rage and aâ—ger against him the President having understood that he was a Roman commanded he should again be committed to custody amongst the rest that were in prison Concerning whom he wrote to Caesar and expected an Edict from him Now this interval of time was spent neither idly nor unfruitâ—ully by them but by their patient sufferance the immeasurable mercy of Christ was made apparent for those members of the Church that were dead were by the living revived and the Martyrs conferred kindnesses upon those who were no Martyrs and there was a great joy begotten in the Virgin Mother the Church she having again received those alive whom by abortion she had cast forth as dead For through the means of the holy Martyrs many of those who had renounced the faith were newly formed in the womb born again had their vital heat rekindled in them and learned to confess themselves to be Christians And having now recovered life and strength they came before the tribunal God who desireth not the death of a sinner but is indulgent and kindly invites him to repentance inâ—using a sweetness into them that they might again be interrogated by the President For Caesar had signified by his Rescript that those who confest themselves to be Christians should be tortured but if any renounced the Faith they should be dismist from their imprisonment Now the publick Assembly here which is frequented by a numerous concourse of people of all nations that meet together at it being newly begun the President ordered the blessed Martyrs to be brought before the Tribunal making them a gazing-stock and by way of ostentation producing them as a pompous shew to the multitude When therefore he had again interrogated them as many as were found to have the priviledge of being free of the City of Rome he ordered should be beheaded the rest were cast to the wild-beasts But Christ was greatly glorified through those who formerly had renounced the Faith but then contrary to the expectation of the Heathens became to be Confessours for these persons were interrogated apart as being in all probability forthwith to be set at liberty but having confess 't themselves to be Christians they were added to the number of the Martyrs Now they continued without who never had the least impression of Faith nor a sense of the Wedding garment nor a thought about the fear of God but by their conversation defamed the way of Truth that is were the sons of perdition But all the rest were added to the Church during whose examination one Alexander by countrey a Phrygian by profession a Physitian a person who had dwelt many years in the Gallia's and was known almost to all men by reason of his love to God and his boldness and fearlesness in Preaching his word for he wanted not Apostolick grace standing near to the Tribunal and by nods encouraging them to a confession of the Faith appeared to those who stood round the Tribunal as if he endured the pangs of childbirth now the multitude being in a great sume because those who had before renounc't the Faith did now again make confession of it cried out against Alexander as if he were the occasion thereof and the President having commanded him to be set before him and asked him who he was and he having said that he was a Christian being in a rage condemned him to be cast to the wild-beasts And the day following he entred the Amphitheatre together with Attalus for the President to gratifie the multitude did again deliver Attalus to the wild-beasts which two persons having undergone all the instruments of torment in the Amphitheatre that were invented to torture them with and endured a great combat were at last run through with a sword Alexander indeed did neither sigh nor utter any expression at all but in his heart spoke to God and continued praysing of and praying to him but Attalus when he was set in the Iron chair and scortched all over when the favour of his burnt flesh ascended from his body said to the multitude in the Roman tongue behold this that you doe is to devour men but we neither devour men nor practise any other thing that is evill being asked also what name God had he answered God has not a name as man has In fine after all these persons on the last day of the Gladiatours combats Blandina was again brought forth together with Ponticus a youth about fifteen years old who also were everyday led in to see the tortures of the rest and they constrained them to swear by their Idols but because they continued firm and constant and contemned their gods the multitude was so enraged against them that they neither had compassion on the age of the young man nor shewed any reverential respect towards the Sex of the woman but exposed them to all manner of cruell tortures and made them pass through the whole circuit of torments now and then compelling them to swear but were unable to effect that For Ponticus being encouraged by his sister insomuch that the Heathens perceived it was â—he that encouraged and strengthened him having couragiously undergone all sorts of tortures gave up the ghost But the blessed Blandina the last of all having like a noble and valiant mother encouraged her children and sent them before as conquerors to the King after she had measured over the same course of Combats that her sons had passed through hastned to them being glad and rejoycing at her exit as if she had been invited to a nuptial supper and were not
after this manner This their stubborn contention therefore against the Church and this New Heretical separation from it had this original There is said to be a certain Village in that Mysia which borders upon Phrygia called by the name of Ardaba There they say one of those who had newly embraced the Faith by name Montanus when Gratus was Proconsul of Asia by reason of his immoderate desire after and love for the chief place gave the adversary an entrance into himself and was filled with the devil and being on a suddain possest with a â—urious and frantick temper of mind became perfectly mad and began to utter strange and barbarous expressions foretelling what was to come a thing which is contrary to the order and institution of the Church received from antient tradition and propagated by a continued succession Now of those who at that time were at the hearing of his counterfeited expressions some with indignation rebuked him as being moved by and possest with a devil and a spirit of errour and as being a disturber of the multitude they prohibited him also to speak for they were mindfull of the Lords premonition and his menaces whereby we are commanded with vigilancy to beware of the coming of false Prophets But others as if they had been inspired by the Holy Ghost and with the gift of Prophecy conceiving also very high thoughts of themselves and being unmindfull of the Lords premonition provoked that infatuating flattering and seducing spirit to speak and being enticed and deceived by it forbad it should any more be silenâ—'t By this art or rather by this method of subtilty and mischief the devil plotted destruction against those who were disobedient to the Lords premonition and being undeservedly honoured by them he excited and enkindled their minds which had forsaken the true Faith For he stirred up two other women and filled them with a counterfeit spirit so that they like the fore-mentioned person uttered extravagant foolish and strange expressions and those who delighted in and boasted of that matter that spirit pronounced blessed and puft them up with the greatness of the promises Sometimes also making use of conjecturall and credible arguments he condemned them publickly that so he might also seem a reproving Spirit Those few who were deceived were Phrygians But this insolent spirit taught them to revile the whole Church under heaven because this spirit of false Prophecy received neither honour from nor found any way of entrance into it For when the faithfull throughout Asia had met often and in many places of Asia upon this account and had inquired into this new doctrine and determined it to be prophane and rejected this Heresie they were expelled out of the Church and interdicted communion with the Faithfull Having related thus much in the beginning of his work and subjoyned throughout that whole book a confutation of their errour in his second book he says these words concerning the death of the forementioned persons Whereas therefore they have termed us the Murderers of the Prophets because we have not admitted of their prattling and lying Prophets for these they say are those whom the Lord promised to send his people let them answer us for God's sake is there any one of those most excellent who even from Montanus and his women began to speak that hath been persecuted by the Jews or slain by the impious not one Is there any one of them who has been apprehended and crucified for the name of Christ None at all Neither hath any of their women been scourged in the Synagogues of the Jews or stoned not one of them any where or in any wise yea Montanus and Maximilla are said to have dyed another manner of death For t is famed both these persons incited thereto by that furious spirit hanged themselves not together but each of them at the time of their death as t is strongly reported And so they dyed and put an end to their lives after the same manner that the traitour Judas did In like manner also common â—ame says that that admirable fellow Theodotus who was as it were the first Procuratour of that they stiled their Prophecie was possest with a false ecâ—tasie of mind as if at some time or other he should be lifted up and assumed â—nto heaven and that having given himself wholly up into the power of that spirit of errour he was thrown into the air by him and dyed miserably 'T is said indeed that this thing was thus done but in as much as we saw it not we doe not suppose O Macarius that we certainly know any thing hereof For peradventure Montanus Theodotus and the foresaid woman dyed after this manner perhaps they did not so die Again in the same book he says the holy Bishops of that time did attempt to confute the spirit which was in Maximilla but were prohibited by others to wit those that were favourers of that spirit He writes thus And let not the spirit in Maximilla say to me as 't is related in the same book of Asterius Urbanus I am driven as a wolf from the sheep I am not a wolf I am the Word the Spirit and the Power but let him evidently manifest and prove that Power in the Spirit and let him by that Spirit compell those that were then present to confess that they tried and conferred with that babling spirit I mean those approved men and Bishops Zoticus of the Town Comanes and Julianus of Apamea whose mouths Themison and those of his party having stopped would not suffer that lying spirit to be reproved by them Again in the same book having interposed some words to confute the false Prophecies of Maximilla he evidences both the time when he wrote these things and also mentions her predictions wherein she had foretold there should be Wars and Commotions the falsehood of which predictions he reprehends in these words And has not this lie been already made apparently manifest For to this day 't is more than thirteen years since this woman died and yet there has not been either a particular or an universal war in the world Yea rather by the mercy of God the Christians have had a firm and lasting peace And thus much out of his second book Out of the third I will also add some few words where he says thus to those who boasted that many even of their party had suffered as Martyrs When therefore they can return no answer having been confuted in all passages we have mentioned they endeavour to flee to the Martyrs saying they have many Martyrs and that is a certain and undoubted evidence of that power by them called the Prophetick spirit But this in my judgment is much more untrue For some followers of other Heresies doe boast they have many Martyrs and yet we shall not I think upon this account embrace their opinion nor confess they have the truth amongst them Those also
who first followed the Heresie of Marcion called Marcionists say they have very many Martyrs of Christ and yet they doe not in truth acknowledge Christ himself And after some few words he subjoyns hereunto saying Wherefore also as often as those of the Church being called to undergoe Martyrdom for the true Faith have by accident happened into company with some of those of the Phrygian Heresie who are called Martyrs they dissent from them and having avoided all communion with them are perfected by a glorious Martyrdom for they are unwilling to give their assent to the spirit of Montanus and his women and that this is true 't is manifest from what has been done in our times in the City Apamea scituate on the River Meander by Caius and Alexander of Eumonia who suffered Martyrdom CHAP. XVII Concerning Miltiades and the books he compiled IN the same book he makes mention of one Miltiades a writer who also wrote a book against the foresaid Heresie having therefore cited some words of those Hereticks he proceeds saying Having found all this in a certain book which they wrote in answer to a book of our brother Alcibiades's wherein he proves that a Prophet ought not to speak in an extasie of mind I epitomized them A little after this in the same book he enumerates the Prophets of the New Testament amongst whom he recounts one Ammias and Quadratus he says thus but a false Prophet in a false extasie whose concomitants are licentiousness and audaciousness takes his beginning indeed from a voluntary ignorance but ends as I have said in an involuntary madness of mind they shall not be able to show any of the Prophets either under the Old or New Testament who was inspired after this manner by such a spirit They shall not boast of Agabus nor of Judas nor of Silas nor of the daughters of Philip nor of Ammias in Philadelphia nor of Quadratus nor of many others which do not at all belong to them Again after some few words he says thus For if as they say Montanus's women succeeded in the gift of Prophecy after Quadratus and Ammias in Philadelphia let them show us who among them have been the successours of Montanus and his women For the Apostle is of opinion that the gift of Prophecy ought to continue in every Church untill the last Advent of our Lord. But they are unable to shew any Prophet although this is now the fourteenth year since the death of Maximilla Thus far he Now that Miltiades whom he mentions has left us other monuments of his diligence about the divine Scriptures both in the books he composed against the Gentiles and also in those against the Jews having prosecuted each subject particularly in two Volumes Moreover also he made an Apology for the Christian Philosophy which he profest and dedicated it to the Presidents of the Provinces in that Age. CHAP XVIII How Apollonius also confuted the Cataphrygians and whom he has made mention of APollonius also an Ecclesiastick writer imploying himself about a confutation of that called the Cataphrygian Heresie which in his time was prevalent in Phrygia composed a peculiar Volume against them wherein he does both word by word disprove the false Prophecies vented by them and also laies open the life and manners of the Founders of that Heresie shewing how they behaved themselves Hear what he says in these very words concerning Montanus But who is this new Doctor His works and doctrine doe demonstrate this is he who has taught a dissolution of marriages who has imposed Laws of fasting who has named Pepuza and Tymium little Cities of Phrygia Jerusalem being desirous to gather together their men from all parts who has constituted exactours of money who under the name of oblations has subtilly mask't his taking of gifts who gives stipends to those that Preach up his doctrine that so by stuffing of the paunch the doctrine he professes may thrive and prevail Thus much he says concerning Montanus Concerning his Prophetesses a little after these words he writes thus We have demonstrated therefore that these principal Prophetesses for the time they were filled with the Spirit forsook their husbands how falsly then doe they speak who term Prisca a virgin Then he goes on saying Does not the whole Scripture seem to you to prohibit a Prophet to receive gifts money When therefore I see a Prophetess receive Gold and silver and rich garments how can I choose but abhor her Again after some words he says this concerning one of those whom they call Confessours Moreover Themison who has covered himself with a specious pretext of avarice he who would not bear the sign of confession but rid himself of his bonds by a great sum of money when as upon that account he should in future have behaved himself submissively does notwithstanding boast himself to be a Martyr and has been so audacious as in imitation of the Apostle to write a general Epistle for the instruction of those who have behaved themselves more like true believers than he but does therein defend the Tenets of his own vain Doctrine and speaks impiously of the Lord his Apostles and holy Church Again he writes thus concerning others who amongst them have been honoured as Martyrs But that we may speak of no more let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts whom many of them pay a reverence to Whose robberies and his other audacious facts for which he has been punished we need not speak of since they may be seen in that place where the publick Registers are kept Which therefore of these two forgives the others sins Does the Prophet pardon the Martyrs robberies or does the Martyr forgive the Prophets avarice For when as the Lord has said Provide neither gold nor silver neither two coats these persons wholly on the contrary have committed heinous sins in possessing themselves of things that are forbidden For we will evidence that those which they call Prophets and Martyrs have extorted money not onely from the rich but also from the indigent from Orphans and Widdows And if they are confident of their innocency herein let them stay and decide the matter with us concerning these things that so if they shall be convinced for the future they may leave their viciousness For the fruits that is the deeds of a Prophet must be approved For a tree is known by its fruit That therefore those who are desirous may know the truth concerning Alexander judgment was past upon him at Ephesus by Aemilius Frontinus the Proconsul of Asia not for the name of Christ but the robberies he had audaciously committed being at that time an Apostate from Christ. Then after he had counterfeited a profession of the name of the Lord and deceived the faithfull brethren there he was dismist but his own Church where he was born admitted him not because he was
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 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
Stromata which are ten in Number in that City in the Reign of Alexander as his Annotations written with his own hand and prefixt before those books do manifest CHAP. XXV After what manner Origen has mentioned the Books of the Old and New Testament BUt in his Explication of the first Psalm he has exhibited a Catalogue of the holy Scriptures of the Old Testament writing on this manner word for word We must understand that as the Hebrew Traditions say there are twenty two bookes of the Old Testament just so many in number as they have letters A little after he adds saying These are the twenty two books according to the Hebrews That which we give the Title of Genesis to is by the Hebrews from the beginning of the book entitl'd Bresith that is in the beginning Exodus Vellesmoth that is these are the names Leviticus Vaicra that is and he hath called Numbers the Hebrews call Hammisphecodim Deuteronomie Helle-haddabarim that is these are the words Jesus the Son of Nave in Hebrew Jehosue Ben Nun. Judges Ruth are by them comprehended in one book and call'd Sophetim The first and second of Kings among them one book termed Samuel that is called of God The third and fourth of Kings amongst the Hebrews one book call'd Vammelech David that is the Kingdom of David The first and second book of Chronicles in one Volume call'd Dibre Hajamim that is The words of Days Esdras the first and second book by them made one book call'd Esra that is A helper The book of Psalms Sepher Tehillim in Hebrew Solomon's Proverbs in Hebrew Misâ—oth Ecclesiastes Coheleth The Song of Songs Sir Hâ—sirim Esaias Iesaâ—a Hierimas with his Lamentations and his Epistle all in one book call'd Jermia Daniel The Hebrews also call Daniel Ezechiel Jeezchel Job Job Ester Ester also among the Hebrews Besides these there are but not of their number the Maccabees which are intitl'd Sarbet Surbane-el These Origen has set forth in the aforesaid work But in the first book of his Comments upon Matthew's Gospel observing the Canon of the Church he attests there are onely four Gospels in these words As I have understood by Tradition there are four Gospels which and onely which are to be allow'd without contradiction by the Church of God under heaven As for the first 't was written by one Matthew formerly a Publican but afterwards an Apostle of Jesus Christ he publisht it being written in Hebrew for the sake of those Jews who believ'd The second is Mark 's Gospel who wrote it as Peter expounded to him whom also he confesses to be his Son in his Catholick Epistle and in these words The Church which is at Babylon elected together with you saluteth you and so doth Marcus my Son And the third is the Gospel according to Luke which is commended by Paul he wrote it for the sake of the Heathens Lastly S t John's Gospel And the same Writer in the fifth book of his Expositions upon John has these words concerning the Apostle's Epistles Paul being made a fit Minister of the New Testament not in the Letter but in the Spirit he who fully Preacht the Gospel from Jerusalem round about to Illyricum wrote not to all those Churches which he taught But to those to whom he wrote he sent Epistles that contained but a few verses But Peter on whom the Church of Christ was builded against which the gates of hell shall not prevail left but one Epistle which is acknowledg'd to be his But let us grant that the second is his too for it is question'd whether it be his or not But what must we say of John he who lay in Christ's bosome He left behind him but one Gospel though he professes he could have written so many books as the world could not have contain'd He also wrote the Revelation being commanded to be silent and not to write the voices of the Seven Thunders He also left to posterity a very short Epistle But let us grant that the second and third were his for all men do not allow them to be genuine both of them doe not contain above an hundred verses Besides he discourses thus concerning the Epistle to the Hebrews in his Homilies upon that Epistle For the stile of that Writing entitled The Epistle to the Hebrews has nothing of that plain homeliness of the Apostle Paul who confesses himself to be unlearn'd in his speech that is in his manner of Expression But this Epistle as to the composition of the stile favours much of the Grecian eloquence this every one will confess who knowes how to judge of Stiles which are different Again the sentences of this Epistle are admirable and nothing inferiour to those books which are acknowleg'd to be Apostolick And this every one will assent to as true who gives attention to the reading of the Apostles writings After the interposition of some words Origen addes these saying This is my Opinion that the sentences are the sentences of an Apostle but the Phrase and Composition is some ones else who committed to writing the words of the Apostle and as it were illustrated with Explications the words of his Master If any Church therefore accounts this to be Paul's Epistle let it be commended even for so doing for the Antients did not inconsiderately declare it to be Paul's Epistle But God alone truely knows who wrote this Epistle But of those written records which are come to our hands some ascribe the writing of this Epistle to Clemens who was Bishop of Rome others to Luke who wrote the Gospel and the Acts. But thus far concerning this CHAP. XXVI How Heraclas succeeded in the Bishoprick of Alexandria IT was now the Tenth year of the Reign of the afore-mention'd Emperour Alexander in which Origen departed from Alexandria to Caesarea and left the care of his Catechetick School to Heraclas and not long after dy'd Demetrius the Bishop of the Church of Alexandria having continu'd in that Office fourty three years compleat Heraclas succeeded him At this time Firmilianus Bishop of Caesarea in Cappadocia was very famous CHAP. XXVII How the Bishops had him in admiration HE had so great an esteem for Origen that he both invited him into the Countries of his Province for the good of the Churches and also at another time went into Judaea to visit him and to stay some time with him to improve himself in the knowledge of Divine matters Besides Alexander Bishop of Jerusalem and Theoctistus Bishop of Caesarea at all times as one may say were attentive to him as if he had been their Master and permitted onely him to expound the holy Scriptures and to perform all other things appertaining to Ecclesiastick doctrine CHAP. XXVIII Concerning the Persecution under Maximinus MOreover Maximinus Caesar succeeded Alexander the Roman Emperour after he had Reign'd thirteen years He because of his hatred to
this our new and excellent Zorobabel by the accuteness of his understanding perceived that according as the divine Word had foretold She which had been brought to desolation for God's sake should enjoy these good things after that bitter Captivity and abomination of desolation He dispised not this dead corps but having in the first place with supplications and prayers together with the joynt consent of you all propitiated the Father and taking for his assistant and fellow-labourer the only reviver of the dead He raised up this fallen Church having first purified Her and healed Her of her Maladies And now he hath put a Robe about Her not that Old one but such a one as he had again received instructions about from the divine Oracles which expresly testifie thus And the latter glory of this house shall far excell the former Upon which account having taken in a far larger compass of ground he fortified the outward circuit with a wall on every side which might serve for a strong fence to the whole Structure Then he raised a spacious lofty and stately Portico against the rayes of the rising Sun which to those who stand at a sufficient distance without the sacred inclosure does yield a full prospect of this Structure within and as it were attracts the eyes of Infidels to look upon the first entrances that so no person might pass by who should not feel some pricks in his mind both at the remembrance of the former desolation and also at the sight of the stupendious miracle of the present Fabrick Hence he hoped that he who upon that account felt such a compunction might peradventure be drawn towards it and at the very sight thereof would be perswaded to enter in But after you are come within the gates he has not permitted you to enter immediatly into the holy place with impure and unwashen feet But having left a large vacancy betwixt the Temple and the Portico He beautified this vacant space having inclosed it in the figure of a Quadrangle with four opposite Cloysters supported on every side with Pillars The intermediate space betwixt these Pillars he filled up with partitions made of wood resembling Net-work which reach up an indifferent height but the middle space he left open that a view of Heaven might be taken and that by it might be let in the clear air filled with the rays of Light Here also he placed the Mysterious Symbols of the sacred Purgations to wit fountaines built opposite to the front of the Church which afforded plenty of water for those who entred the sacred walls to wash in And this first place of reception to those that entred yielded both a beautiful and splendid prospect to all men and also afforded a very commodious Mansion to those who yet wanted instruction in the first principles of Religion Moreover after a view taken of these buildings he made passages opening into the Church adorned with a great many more inward Porticoes And again at the rays of the rising Sun he placed three gates in one and the same side On the middlemost of which he thought fit to bestow much more of magnificence and spaciousness than on the other two placed on either side of it and having adorned it gloriously with plates of Brass bound on with Iron and with variety of Sculpture he adjoyned the other two as the Guards to Her being as it were a Queen When he had after the same manner made the number of the Porches equal to the Cloysters on both sides of the Church over these Porches he invented other copious conveyances of Light into the House and adorned them with various and exceeding fine and small wooden Sculptures but the Royal House it self he furnished with richer and more costly materials liberally bestowing thereon most magnificent and vast expences I think it here superfluous for me to describe the length and breadth of this building and to treat particularly of the splendour of the Structure of its unspeakable greatness of the glittering show of the Works of its height which equals heaven and of the costly Cedars of Libanus that are laid hereupon the mention of which even the holy Scripture hath not passed over in silence wherein t is said The trees of the Lord shall r 〈…〉 e even the Cedars of Libanus which he haâ—â— planted To what end should I make an exact narration here of the most ingenious and artificial composure of the whole Structure and of the incomparable beauty of every particular part of it when as the testimony of the Eyes excludeth all knowledge which entreth at the Eares Moreover after he had thus finished the Temple and decently adorned it with the highest thrones in honour of the Prelates of Churches and also with benches orderly placed all over the Church at last he placed the Holy of Holies the Altar in the middest and that the multitude might not come within these sacred places he enclosed them with wooden râ—ils made like Net-work which were so curiously and artificially framed and carved that they entertained those that viewed them with a wonderful and surprizing sight Neither was the very Pavement neglected by him but after he had beautified it most gloriously with Marble-stone he proceeded to the out-buildings of the Temple and with great Art and Skill erected most spacious Exhedrae and Oeci on each side which in an uniform manner were joyned together at the sides of the Cathedral and united to the doors which lead into the middle of the Church These buildings our most peaceful King Solomon who erected this Temple of God made for them who want the Purification and the sprinkling by water and the Holy Ghost So that that Prophesie before quoted is no longer a wordy Prediction but is really accomplished For now it is come to pass that the glory of this latter House is truly greater than the former For it was requisite and agreeable that since her Pastor and Lord for her sake once suffered death and after his Passion changed that vile body which for her sake he had put on into brightness and glory and translated that very corruptible flesh from corruption to immortality she also should likewise enjoy the Dispensations of her Saviour For although she having received from him a promise of far more excellent things than she doth at present enjoy incessantly longeth to be for eternal ages partaker of a far greater glory of a Regeneration at the Resurrection of the incorruptible body with the Quire of the Angels of light in the Palaces of God above the Heavens together with Jesus Christ the Donour of all good things and her Saviour Yet during the interim of her abode in this present world she who was heretofore a widow and desolate being by the grace of God surrounded with these flowers is as the Prophesie saith truly become like unto a Lilly And having put on her wedding Robe and being encircled with a
fetch our breath let us love him and worship him with all the strength of our souls And let us now rise up and with the loud voice of our affection beseech him that he would continually save and defend us within his sheepfold and that he would afford us his everlasting peace entire and immoveable in Jesus Christ our Saviour by whom be glory to him throughout all Ages Amen CHAP. V. Copies of the Imperial Laws LEt us therefore now annex the Copies of Constantine ' s and Licinius ' s Imperial Decrees translated out of Latine A Copy of the Imperial Edict translated out of Latine Having long since perceived that a liberty of Religion ought not to be denied but that licence should be permitted to every ones will and arbitrement of being careful about their Religious performances according to their own mind and judgment We have Decreed that as well all other persons as those that are Christians should retain the faith and observances of their own Sect and Religion But because in that Rescript wherein this liberty was granted them many and different sorts of Sects seemed to be expresly set down for which reason peradventure some of them not long after desisted from such an observance Wherefore when We Constantine and Licinius Augusti came fortunately to Mediolanum and had in debate all matters which might conduce to the good and utility of the publick amongst other things which to us seem'd several ways profitable to all in general or rather which we judged ought to be decreed before any thing else we supposed such constitutions were to be made as therein should be contained the worship and veneration of the deity that is that we should allow a free choice both to Christians and all others of following what way of worship they please that so by this meanes that Godhead and heavenly being whatever it is might be propitious to us and to all that live under our Government We have therefore proclaimed this our will and pleasure after we had taken a most wholesome and deliberate consideration thereupon that licence be denied to none at all of following or choosing the observances or Religion of the Christians and that free power be granted to every one to apply his mind to that Religion which he judgeth most congruous and agreeable to himself that so God may in all things manifest his usual care and loving kindness towards us It was also convenient that we should signifie to you this our pleasure that all those Sects which were included in our former Rescript to your Devotion concerning the Christians should be quite left out both that whatever seems hurtful and disagreeable to our clemency should be wholly removed and also that in future all that have resolved to make choice of and keep the observances of the Christian Religion might observe them freely and firmly without any molestation These things we therefore determined fully to signifie to your carefullness that you may be certified that we have granted to the Christians a free and absolute liberty of being careful about the exercise of their Religion In as much as we have already freely and absolutely granted them this your devotedness does hereby perceive that we have allowed a liberty to others also who are desirous of following their own observances and Religion Which 't is apparent is agreeable to the tranquillity of our times to wit that every one should have a liberty and power of choosing and being careful about worshiping whatever Deity he has a mind to And this we therefore did that we might seem not in the least to have lessened or detracted from any manner of divine worship or Religion whatsoever We have also further Decreed in favour of the Christians that those their places wherein they used to convene in times past concerning which places there was another Rule or Form appointed in our Rescript formerly sent to your devotedness in case it appears that they have been purchased by any persons either of our Exchequer or of any one else be immediately and without all hesitancy restored to the Christians themselves without money and without any exaction of an additional price or value and if any have received these places by way of gift that they in like manner forthwith restore them to the Christians But if those who have purchased or had the grants of these places have a desire to demand any thing of our goodness let them make their Address to the Governour that presides as Judge in that Province that by our bounty provision may be made for them all which places it shall behove you to see forthwith restored to the society of Christians by your care and diligence without the least delay And in as much as the said Christians are known to have had possession not only of those places wherein they usually assembled themselves but of others also which did not particularly and apart belong to any private persons amongst them but were the Right of a Society of them that is of the Christians you shall give order that all these places according to the aforesaid Law be without all manner of hesitancy restored to the said Christians that is to every Society and Assembly of them The Rule aforesaid being observed viz. that such as shall restore those places to the Christians without a restitution of the price they gave for them as we have said may expect to be indemnified by our Gracious Liberality Now it is your duâ—y to act most vigorously in all these things in behalf of the aforesaid body of the Christians both that our Mandate may with all speed be fulfilled and also that in this matter provision may be made by our goodness for the common quiet and tranquility of the publick For by this means as is aforesaid the divine care and goodness towards us which we have already experienced in many affairs will continue firm and lasting for ever Moreover to the end that the definitive determination of this our Law and of our gracious indulgence may come to all mens knowledge 't is expedient that this Rescript of ours be proposed to publick view and made known to all persons that so no body may be ignorant of the establishment of this our gracious indulgence A Copy of another Imperial Edict which the Emmperours published again to declare that this their Beneficence was granted only to the Catholick Church God save You dearest Anulinus This is the manner of Our Goodness We desire that those things which appertain to anothers right should not only not be infested with inquietude but should also be restored dearest Anulinus Wherefore our pleasure is that as soon as you receive this our Rescript if any of those estates which did belong to the Catholick Church of the Christians in all our Cities or in other places are now detained by the Decurions or by any other Persons you cause them to be forthwith restored to their respective
Doctrine should penetrate and infect them What man is he that when he hears these words of Saint John In the beginning was the Word will not condemn those that affirm there was a time when the Word was not Or who is he that when he hears these words of the Gospel The only begotten Son and by him all things were made will not abominate these men that say the Son is one of the Creatures But how can he be one of those things that were made by him Or how can he be termed the Only begotten who according to their sentiments of him is reckon'd amongst all the other creatures How can he be made of nothing whenas the Father himself saith My heart hath indited a good matter and Before the morning I have begotten thee in the womb Or how can he be unlike the Father in Essence whenas he is the perfect Image and the brightness of the Father and whenas he himself testifieth He that hath seen me hath seen the Father Now if the Son be the Word and the Wisedom of the Father How can there be a time when he was not For 't is the same absurdity as if they should say there was a time when God was both without his Word and his Wisedom How can he be mutable and subject to change who says concerning himself I am in the Father and the Father in me and I and the Father are one He spake also by the Prophet Behold me for I am the Lord and am not changed And though some one may say that this was spoken in reference to the Father yet it will be more accommodate to understand it now to be spoken in relation to the Word because although he became man yet was he not changed but as the Apostle says Jesus Christ the same yesterday and to day and for ever But what motive could they have to say that he was made for us whenas Paul saith For him are all things and by him are all things But concerning their Blasphemy in affirming that the Son doth not perfectly know the Father it ought not to be wondred at For having once resolved to fight against Christ they despise even the Words of the Lord himself who says As the Father knoweth me even so know I the Father If therefore the Father knoweth the Son only in part it is manifest that the Son also knoweth the Father in part But if it be impious to assert this and if the Father knoweth the Son perfectly it is perspicuous that as the Father knoweth his own Word so doth the Word know his own Father whose Word he is By asserting of these things and explaining the sacred Scriptures we have frequently confuted them but they like Chamaeleons have again been changed pertinaciously contending to appropriate to themselves this that is written When the impious is arrived at the very extreams of wickedness he despiseth There have indeed been many Heresies before these persons which by their too much audaciousness have fallen into imprudence and folly But these men who by all their discourses attempt nothing less than the subversion of the Divinity of the Word have to the utmost of their power made those preceding Heresies to be accounted just in regard they approach neerer to Antichrist Wherefore they are expelled out of the Church and Anathematized We are really troubled at the destruction of these men and the rather because they were heretofore instructed in the Doctrine of the Church but have now renounced it Yet we do not look upon this as so strange a thing For the same thing befell Hymenaeus and Philetus and before them Judas who though he had been our Saviour's Disciple yet was afterwards his betrayer and an Apostate Neither have we continued unadvis'd of these very persons for our Lord hath predicted Take heed that no man deceive you For many shall come in my name saying I am Christ and the time draweth neer and they shall deceive many Go ye not therefore after them And Paul having learned these things from our Saviour wrote thus That in the latter days some shall depart from the sound faith giving heed to seducing spirits and doctrines of devils who detest the truth Since therefore our Lord and Saviour Jesus Christ hath himself commanded this and also by his Apostle hath given us intimation concerning these men we being ear-witnesses of their impiety have deservedly anathematized these men as we said before and openly declar'd them estranged from the Catholick Church and Faith Moreover we have signified thus much to your Piety beloved and dearest Fellow-Ministers that if any of them should have the confidence to come to you you might not entertain them and that you should not be perswaded to believe Eusebius or any one else that shall write to you concerning them For it is our Duty as we are Christians to detest all those that speak or devise any thing against Christ as the Enemies of God and the corrupters of Souls and not to say to such men so much as God speed lest we become partakers of their iniquities as Saint John hath commanded us Salute the Brethren that are with you they that are with us salute you Alexander having Written such Letters as this to all the Bishops in every City the mischief grew worse those to whom the Contents thereof were communicated being hereby inflamed with a pertinacious contention Some were of the same Opinion with and subscrib'd to the Contents of these Letters but others did the contrary But Eusebius Bishop of Nicomedia was in the highest degree incited to dissent because Alexander had in his Letters made a reproachfull mention of him in particular At that time Eusebius was a man of great interest because the Emperour did then keep his Court at Nicomedia for Diocletian had not long before built a Pallace there For this reason therefore many Bishops were very obsequious to Eusebius And he himself wrote frequently sometimes to Alexander advising him to suppress the controversie raised amongst them and to readmit Arius and his Adherents into the Church at other times he wrote to the Bishops of every particular City perswading them that they should not consent to Alexander Hence it came to pass that all places were filled with tumult and disturbances For now a man might have seen not only the Prelates of the Churches in words contending with one another but the populace also divided some inclining to one party some to another And this matter grew to that height of indignity and insolency that the Christian Religion became a Ridicule even in the publick Theaters Those that were at Alexandria did pertinaciously contend about the chiefest points of the Faith they also sent Embassies to the Bishops of every particular Province Likewise those that were of the other party were authours of the like stirs and discords There were mixed amongst the
issue the proceedings against him are arrived at you have either heard already or will hear lest we should seem to insult over a man who hath receiv'd a condign recompence for his own wickedness But his impiety was grown so prevalent that he drew into the same pit of perdition with himself Theonas Bishop of Marmarica and Secundus Bishop of Pâ—olemaïs For the same sentence that had been given against him was pronounced against them But after the Grace of God had delivered us from that mischievous Opinion and from impiety and blasphemy and from those persons who were so audacious as to make divisions and sow discord amongst a people heretofore peaceable there yet remain'd the perverse stubborness of Melitius and those that had been by him admitted into sacred Orders and we now relate to you beloved brethren the judgment of the Synod concerning this particular It pleas'd therefore the Synod which dealt more kindly with Melitius for in the strictest sense and rigour of the law he did not deserve the least favour that he should continue in his City but have no jurisdiction neither to Ordain or to propose the names of those that were to be Ordained or to appear in any Village or City upon this pretence but that he should barely enjoy his appellation and title only And as for those that had been Ordain'd by him to any function being confirm'd by a more sacred Ordination they should afterwards be admitted into Communion and upon this condition they may continue possest of their preferment and function but yet they are to acknowledge themselves always inferiour to all those that had been approved of in every Diocess and Church who had been Ordained before by our dearest colleague in the sacred Function Alexander So that besides they shall have no power to propose or nominate whom they please or to act in any thing at all without the knowledge and consent of some Catholick Bishop who is one of Alexanders suffragans But those that by the grace of God and your prayers have not been found engaged in any Schism but have continued in the Catholick Church blameless let such have power to nominate and elect those that are worthy of the sacred Function and act in all things according to the established Law and Sanctions of the Church And if it shall happen that some of those who now hold Ecclesiastick preferments die then let those that are newly admitted and receiv'd into the Church be prefer'd to the dignities of the deceased provided that they shall appear worthy and that the people shall freely elect them provided also that the Bishop of Alexandria doth by his suffrage ratifie and confirm the peoples Election This same Priviledge is also granted to all But concerning Melitius in particular we otherwise Decree that because of his former irregularity rashness and giddiness of disposition no jurisdiction or authority shall be allowed him he being a man able to revive the same disturbances that were before These things are such as most especially and particularly relate to Aegypt and concern the most holy Church of Alexandria But if there shall be any other Canon or Decree made being our Lord and our most Reverent fellow Minister and Brother Alexander is present he at his arrival will give you a more particular account in regard he is the Authour of and conscious to what ever is done We also send you the good news concerning the unanimous consent of all in reference to the celebration of the most solemn Feast of Easter for this difference also hath been made up by the assistance of your prayers so that all the brethren in the East who formerly celebrated this Festival at the same time the Jews did will in future conform to the Romans and to us and to all who have of old observed our manner of celebrating Easter Do you therefore rejoycing at the good success of affairs and at the unanimous Peace and Concord amongst all men and also because all Heresie is wholly extirpated with a greater honour and more ardent love receive our Fellow Minister but your Bishop Alexander whose presence here hath greatly rejoyced us and who in this his infirm age hath endured so great labours that Peace might be restored amongst you Pray for us all that those good determinations which are made may remain firm and inviolable through Almighty God and our Lord Jesus Christ together with the holy Ghost to whom be glory for ever Amen In this Synodical Epistle 't is apparent that the Nicene Fathers did not only anathematize Arius and his followers but the very terms of his Opinion also and that in regard they had amongst themselves agree'd concerning the celebration of Easter they received into Communion the Arch-Heretick Melitius allowing him indeed the liberty of retaining the dignity of a Bishop but they deprived him of the power of doing any thing as a Bishop And upon this account I suppose it is that the Melitians in Aegypt are to this day separated from the Church because the Synod took away all Episcopal power from Melitius Moreover you must know that Arius wrote a book concerning his own Opinion which he intitled Thalia The stile of the book and the Doctrine contained in it was loose and dissolute much resembling the Songs or Verses of Sotades This piece of his also the Synod did at the same time condemn Nor was the Synod only sollicitous about writing Letters concerning the Peace restored to the Church but the Emperour Constantine also signified the same by his own Letters who wrote to the Church of Alexandria as followeth The Emperours Letter Constantinus Augustus to the Catholick Church of Alexandria God save you beloved Brethren We have receiv'd the greatest blessing from the divine Providence that being released from all Errrour We can now embrace and profess one and the same Faith The Devil hath no longer a dominion over us for all the Machinations he design'd against us are now totally destroyed The bright lustre of truth has according to the commandment of God defeated those dissentions those Schismes those Tumults and if I may so term them those fatal poysons of discord We therefore do all adore one God in Name and we believe that he is Moreover that this might be effected by the admonition of God we conven'd a great many Bishops at the City of Nice together with whom we our selves one of your number who rejoyce exceedingly in that we are your fellow-servant undertook the disquisition of the truth We did therefore enquire into and accurately discuss all things which seem'd to yield the least occasion of ambiguity or dissention And may the divine Majesty pardon us how great and horrid Blasphemies have some indecently uttered concerning our Great Saviour concerning our Hope and Life speaking and openly professing that they believe things contrary to the divinely inspired Scriptures and to the sacred Faith
had committed any such sin as the sacred Scriptures terms a mortal sin ought not to be admitted to a participation of the sacred Mysteries they were indeed to be exhorted to repentance but ought not to entertain any hopes of remission from the Priests but from God who only is able and has power to forgive sins When Acesius had spoken thus the Emperour repli'd O Acesius set a Ladder and do you alone climb up to heaven This story neither Eusebius Pamphilus nor any other Author has mentioned But I had it from a person that was in no wise a lier one who was very aged and related what he had seen transacted in the Council Whence I conjecture that the same accident besell those who have omitted the mention hereof which happens to many other Writers of History For they usually pass over many things either because they are ill affected towards some or have a desire to gratifie others Thus much concerning Acesius CHAP. XI Concerning Paphnutius the Bishop NOw because we have promised before to make mention of Paphnutius and Spyridon it will be seasonable to speak of them here Paphnutius therefore was Bishop of one of the Cities in the upper Thebaïs he was a person so pious that wonderful miracles were wrought by him In the time of the Persecution one of his eyes had been cut out The Emperour had an high esteem for the man and frequently sent for him to the Pallace and kissed the place of that eye which had been dug out So great a piety and reverence was there in the Emperour Constantine Let this therefore be one thing said by us concerning Paphnutius This other which was done by his advice for the utility and advantage of the Church and the grace and ornament of the Clergy I will now relate The Bishops had a design to introduce a new Law into the Church to wit that those who were in holy Orders I mean the Bishops Presbyters and Deacons should abstain from lying with those wives which they had married during the time they were Laïcks And when a proposition was made to consult hereof Paphnutius rose up in the midst of the assembly of Bishops and cried out with a great deal of earnestness that such an heavy yoak ought not to be imposed upon those persons that were in sacred Orders saying that marriage was honourable and the bed undefil'd so that they ought to be careful least they should rather incommode the Church by their overmuch severity For all men said he cannot bear the practise of so strict and severe a continencie nor is it likely that the chastity of every one of their wives should be preserved The husbands keeping company with his lawful wife he termed chastity It was sufficient said he that they who had entred themselves into the function of the Clergy before they were married should afterwards according to the ancient tradition of the Church abstain from entring into a state of Matrimony but that no person ought to be separated from his wife whom he had heretofore married to wit whilst he was a Laick Thus he spake though he was a man who had not experienced what marriage was and as I may truly aver never knew a woman for from his childhood he had been educated in a place where the strictest exercises of virtue and abstinence were constantly practised and was eminently famous above all men for his singular continencie All the whole assembly of the Clergy were perswaded to yield their assent to what Paphnutius said wherefore they silenc'd all further debate concerning this point and left it to every mans arbitrement whether he would or would not abstain from keeping company with his wife And thus much concerning Paphnutius CHAP. XII Concerning Spyridon Bishop of the Cyprians NOw we come to speak of Spyridon so great a sanctity was in this person whilest yet a Shepherd that he was thought worthy to be made a Pastor of men He had obtained the Bishoprick of a City in Cyprus call'd Trimithuntis but by reason of his singular humility he fed sheep during his being a Bishop There are many things related of this man but I will only record one or two that I may not seem to wander from my subject One time about midnight theeves entred his sheepfold privately and attempted to take away the sheep But God who protected the shepherd preserv'd his sheep also for the theeves were by an invisible power fast bound to the â—oulds The morning being now come he went to his sheep where finding the men bound with their hands behind them he perceiv'd what had happened And after he had prayed he loosed the theeves admonishing and exhorting them earnestly to endeavour the procuring of a livelyhood by honest Labours and not by such unjust rapine He also gave them a Ram and dismist them with this facetious saying least says he you might seem to have watched all night in vain This is one of Spyridons Miracles Another was of this sort He had a daughter a Virgin indued with her fathers piety her name Irene A person well known to her entrusted her with the keeping of an ornament that was of great value The maid that she might with greater safety keep what was deposited with her hid it in the earth and within a short time died Soon after that he who had committed this thing to her care came to demand it Not finding the Virgin he involves her Father in that concern sometimes accusing another while entreating him The old man looking upon the persons loss who had entrusted his daughter as his own misfortune went to his daughters grave and did there begg of God that he would shew him the promised resurrection before the time And his hope was not frustrated For the Virgin immediately revives and appears to her father and having shew'd him the place where she had hid the ornament immediately departed Such persons as these were during the reign of Constantine the Emperour eminent in the Church These things I both heard from several Cyprians and also read them in a book of Rufinus a Presbyter written in Latine out of which I have not only collected what has here been said but also some other things which shall a little after this be declared CHAP. XIII Concerning Eutychianus the Monk I Have also heard of Eutychianus a pious man who flourished at the same time who although he was one of the Novatian Church yet was admired for works of the same nature with those we have mentioned I will sincerely confess who it was that gave me this account of him nor will I conceal it though I am sensible some will be offended with me for it One Auxanon a Presbyter of the Novatian Church was a person of a very great age this man when he was very young went to the Council of Nice with Acesius from him I receiv'd what I have said before concerning Acesius He liv'd from those times to
them whether they would agree to the Nicene faith They having readily given their assent the Emperour commanded them to deliver in a Libel containing the Articles of their faith CHAP. XXVI How Arius being recalled from exile and having given up a Libell of Repentance to the Emperour did therein hypocritically pretend himself an assertour of the Nicene Creed HAving therefore composed a Libell they present it to the Emperour the contents whereof are as followeth Arius and Euzoïus to our most Religious and most pious Lord Constantine the Emperour According to the order of your piety most acceptable to God our Lord the Emperour we do declare our Faith and in writing profess in the presence of God that we and all our adherents do believe as followeth We believe in one God the Father Almighty and in the Lord Jesus Christ his Son who was made by him before all worlds God the Word by whom all things were made that are in heaven and that are in earth who came down from heaven and was incarnate and suffered and rose again and ascended into the heavens who also shall come again to judge the quick and the dead We also believe in the Holy Ghost and in the Resurrection of the flesh and in the life of the world to come and in the kingdom of heaven and in one Catholick Church of God which is spred from one end of the world to the other This faith we have received from the holy Gospels the Lord saying to his disciples Go ye and teach all nations baptizing them in the name of Father and of the Son and of the holy Ghost If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost in such manner as the whole Catholick Church and the Scriptures which we believe in all things do teach God is our Judge both now and in the Judgment to come We therefore beseech your piety O Emperour most acceptable to God! that we being Ecclesiastical persons and holding the Faith and sence of the Church and the holy Scriptures may by your pacifick and religious piety be united to our mother to wit the Church all questions and superfluous disputations being wholly taken away and suppressed that so both we and the Church enjoying a mutual peace and union may joyntly offer up our usual prayers for the peaceable Reign of your Imperial Majesty and for your whole Family CHAP. XXVII How Arius returned to Alexandria by the Emperours order and upon Athanasius's refusal to admit him Eusebius's faction framed divers accusations against Athanasius before the Emperour ARius having thus perswaded the Emperour returned to Alexandria But this specious covert was not prevalent enough to suppress the silenced and hidden truth For when Athanasius denied him reception upon his arival at Alexandria in regard he detested the man as an abomination he attempted to stir up new commotions in Alexandria by disseminating his heresie Moreover at that time Eusebius did both himself write Letters and also induced the Emperour to write that Arius and his complices might be received into the Church But Athanasius did wholly refuse to grant them reception And he acquainted the Emperour by his Letters that it was impossible for those who had once rejected the faith and were anathematized to be entirely readmitted again to their degrees in the Church at their return But the Emperour highly incensed at this return thus threatned Athanasius in a Letter Part of the Emperours Letter Having therefore received the knowledge of our will doe you afford a free ingress to all such as are desirous of entring into the Church For if we shall receive information that you have prohibited any of those that are desirous to be united to the Church or have hindred their admission We will immediately send one who shall be impowred by Our order to depose you and banish you your Countrey Thus wrote the Emperour having a regard to the good of the publick and being unwilling that the members of the Church should be rent asunder For he laboured to reduce them all to a perfect union At that time therefore the Eusebians who were deadly haters of Athanasius supposing they had gotten a fair opportunity made use of the Emperours indignation as instrumental for the execution of their own design Upon which account they made great disturbances labouring by that meanes to effect Athanasius's deposition from his Bishoprick for they hoped that the Arian opinion would become absolutely prevalent by these means only to wit by a removal of Athanasius There was therefore by a joynt consent an attack made against him by Eusebius of Nicomedia Theognis of Nice Maris of Chalcedon Ursacius of Singidunum a City of the Upper Maesia and Valens of Mursa in the Upper Pannonia These persons hire some of the Melitian Hereticks who bring in several accusations against Athanasius And first they frame a complaint against him by Ision Eudaemon and Callinicus who were Melitians as if Athanasius had ordered the Aegyptians to pay a linnen garment under the notion of tribute to the Church of Alexandria But Alypius and Macarius Presbyters of the Church of Alexandria who were then accidentally at Nicomedia extinguished this accusation having informed the Emperour that what they reported against Athanasius was false Wherefore the Emperour by his Letters sharply reproved those that informed against him but he advised Athanasius in a Letter to repair to him But the Eusebian faction before his arival and in order to their preventing of it tack another accusation to the first far worse than the former as if Athanasius entring into a conspiracy against the Emperours affaires had sent a little chest full of gold to one Philumenus But the Emperour having taken cognizance hereof at Psamathia which is the Suburbs of the City Nicomedia and finding Athanasius innocent dismissed him with honour and wrote to the Church of Alexandria that their Bishop Athanasius had been falsly accused It would indeed have been comely and decent to have passed over in silence those calumnies which the Eusebians afterwards framed against Athanasius lest Christs Church should be condemned by those that do not embrace his doctrine But in regard they have been committed to writing and exposed to the view of all men I therefore judged it necessary to treat of these matters as compendiously as may be which if particularized would require a peculiar volume Wherefore I will give a short account whence both the subject of the calumny it self and also the contrivers of the false accusation had their original Mareotes is a region of Alexandria There are in it a great many and those very populous villages and in them many and stately Churches All these Churches are under the jurisdiction of the Bishop of Alexandria and subject to his City like Parishes In this Country of Mareotes there was a man by name Ischyras who had committed a fact
made their escape by flight THese affairs concerning Arsenius having been thus transacted they who had contrived this fraud were reduced to a straight But Achab who was also called John Athanasius's Accuser slipt away out of the Court of judicature and so made his escape in the tumult Thus Athanasius cleared himself from this accusation without making use of any exception For he was confident that the bare sight of Arsenius being alive would abash the Sycophants CHAP. XXXI That Athanasius fled to the Emperour upon the Bishops not admitting of his defence at his second accusation BUt in his disproof of the false accusations brought against Macarius he made use of legal exceptions And first he excepted against Eusebius and his companions as being enemies alledging that no man ought to be judged by his adversaries Afterwards he said that it must be demonstrated that Ischyras the Accuser had really procured the dignity of a Presbyter For so it was written in the Libel of Accusation But when the Judges would not allow of any of these exceptions Macarius's cause was brought in After that the Accusers were almost wearied out and quite faint the further hearing of the cause was defered till such time as some persons should make a journey into Mareotes that they might make inquisition upon the place concerning all matters that were doubtful But when Athanasius perceived that those very persons were ordered to go whom he had excepted against for Theognis Maris Theodôrus Macedonius Valens and Ursacius were sent he cried out that their proceedings were treacherous and fraudulent For it is unjust said he that Macarius the Presbyter should be kept in bonds and that his Accuser together with his Adversaries the judges should go and that this was done for this reason to wit that the memorials of the Acts might be made up in favour of one side only After Athanasius had spoke these words aloud and made protestation before the whole Synod and Dionysius the president when he saw that no body took notice of him he privately withdrew Those therefore that were sent to Mareotes having registred the Acts in favour of one side only as if those things had been most certainly true which the Accuser had deposed made their return to Tyre CHAP. XXXII That after Athanasius's departure he was deposed by the Vote of the Synod AThanasius being gone away fled immediately to the Emperour The Synod in the first place condemned him in his absence for deserting his cause But when the Acts which had been made up in Mareotes arived they passed the sentence of deposition against him loading him with reproaches in the Libel of his deposition but mentioned not a word how shamefully the Sycophants had been vanquished in the accusation of the murder Arsenius also who was reported to have been murdered was received by them He had at first been a Bishop of the Melitian Heresie But he subscribed Athanasius's deposition as being at that time Bishop of the Hypselites And thus which was very strange he that was reported to have been murdered by Athanasius being alive deposed Athanasius CHAP. XXXIII How the Synod having left Tyre came to Jerusalem and after the celebration of the feast of Dedication of the New Jerusalem readmitted Arius to communion IN the interim the Emperours Letters arrived commanding the Synod to give their speedy attendance at New Jerusalem And immediately with all possible expedition they hastned from Tyre to Jerusalem Where after they had finished the solemnities of the consecration of the places they readmitted Arius and his associates into the Church saying that they did it in obedience to the Emperours Letters by which he had signified to them that he was fully satisfied as touching Arius and Euzoïus's faith Moreover they wrote Letters to the Church of Alexandria that all envy and hatred was now banished and that the affaires of the Church were in a peaceable and sedate posture and that Arius in regard by his repentance he had acknowledged the truth was in future to be received by them and that deservedley as being a member of the Church But they obscurely intimated that Athanasius was deposed from his Bishoprick by their saying that all envy and hatred was now banished Moreover they wrote to the Emperour informing him of the same affaires Whilst the Bishops were transacting these things other Letters came unlookt for from the Emperour which signified to them that Athanasius was fled to him for refuge and that upon his account they must necessarily come to Constantinople Now the Emperours intervening Letter is as followeth CHAP. XXXIV That the Emperour by his Letter summoned the Synod to attend him that Athanasius's case might be accurately discussed in his presence VICTOR CONSTANTINUS MAXIMUS AUGUSTUS to the Bishops Assembled at Tyre IT is indeed unknown to Us what hath tumultuously and tempestuously been determined by your Synod But the truth seemeth in a manner to be perverted by a certain turbulent disorder to wit whilst by reason of your mutual contention which you are desirous should be insuperable you consider not those things that are well pleasing to God But it will We hope be the work of Divine Providence to dissipate the mischiefs of this pertinacious contentiousness after they are manifestly detected and to make it perspicuous to Us how great a care you that have been convened have had of the Truth and whether you have determined the matters that have been discussed by you without any favour or malice Therefore all of you must of necessity with speed attend upon Our piety that you your selves may render an accurate account of what hath been done by you Now for what reason we thought it requisite to write these things to you and to summon you before our selves by this Letter you shall understand from the sequel As We were making our entry into Constantinople the City that bears Our name scituaâ—e in Our own most flourishing Countrey it hapned that We then rode on Horse-back on a sudden Athanasius the Bishop together with some Presbyters whom he had about him approacht Us in the midst of the high way so unexpectedly that he put Us into a consternation For God the Inspectour of all things is our witness that at first sight We were unable even to discern who he was had not some of Our servants upon Our enquiry told Us as it was meet both who he was and what injuries he had suffered At that time We neither spoke to nor had any discourse with him But when he requested that he might be heard and We had refused that and in a manner ordered he should be removed from our presence with a greater confidence he said that he desired nothing else but your appearance here that being necessitated thereto he might in Our presence make a complaint of his sufferings Wherefore in regard this seemed reasonable to Us and a matter befitting Our times We willingly gave order for the
especially because Eusebius of Nicomedia had sorely threatned him saying that he would forthwith cause him to be deposed unless he would admit Arius and his followers to Communion But Alexander was not so sollicitous about his own deposition as he was fearful of the enervating of the Doctrine of Faith which they earnestly endeavoured to subvert For looking upon himself as the keeper and patron of the determinations made by the Nicene Synod he made it wholly his business to prevent the wresting and depravation of those Canons Being therefore reduced to those extremities he entirely bad farwell to the assistances of Logick and made God his Refuge He devoted himself to continued fasts and omitted no form or manner of praying Now he made this resolution within his own mind and what he had resolved he secretly performed Having shut up himself alone in the Church which is called Irene he went to the Altar laid himself prostrate on the ground under the holy Table and poured forth his prayers to God with tears he continued doing this for many nights and days together Moreover he asked of God and received what he had desired His petition was this that if Arius's opinion were true he might not see the day appointed for the disquisition thereof but if that Faith which he professed were true that Arius in regard he was the Authour of all these mischiefs might suffer condign punishment for his impiety CHAP. XXXVIII Concerning Arius's death THis was the subject of Alexanders prayer Now the Emperour desirous to make tryal of Arius sends for him to the Pallace and enquired of him whether he would give his assent to the determinations of the Nicene Synod He without any delay readily subscribed in the Emperours presence making use of evasive shifts to elude and avoid what had been determined concerning the Faith The Emperour admiring hereat compelled him to swear This he also did by making use of fraud and deceit Moreover the manner of artifice he made use of in subscribing was as I have heard this Arius they say wrote that opinion he maintained in a piece of paper and hid it under his arm-pit and then swore that he did really think as he had written What I have written concerning his having done this is grounded on hear-say only But I have collected out of the Emperours own Letters that he swore besides his bare subscribing Hereupon the Emperour believed him and gave order to Alexander Bishop of Constantinople to admit him to Communion It was then the Sabbath day and on the day following he expected that he should be a member of the assembly of believers But Divine vengeance closely followed Arius's audaciousness For when he went out of the Imperial Pallace he was attended by the Eusebian faction like guards through the midst of the City in so much that the eyes of all people were upon him And when he came neer that place which is called Constantines Forum where the pillar of porphyrie is erected a terror proceeding from a consciousness of his impieties seiz'd Arius which terrour was accompanied with a loosness Hereupon he enquired whether there were an house of office neer and understanding that there was one behind Constantines Forum he went thither A fainting fit seized him and together with his excrements his fundament fell down forthwith and a great flux of bloud followed and his small guts And bloud gushed out together with his spleen and liver He died therefore immediately But the house of office is to be seen at this day in Constantinople as I said behind Constantines Forum and behind the Shambles in the Piazza and by every ones pointing with their finger at the jakes as they go by the manner of Arius's death will never be forgotten by posterity This accident hapning a fear and an anxietie seized Eusebius of Nicomedia's faction and the report hereof quickly spread it self all over the City nay I may say over the whole world But the Emperour did more zealously adhere to Christianity and said that the Nicene Faith was now truly confirmed by God himself He was also very glad both at what had hapned and also upon the account of his three sons whom he had proclaimed Caesars each of them was created at every Decennalia of his Reign The Eldest of them called Constantine after his own name he created Governour over the Western parts of the Empire in the first tenth year of his Reign His second son Constantius who bore his Grandfathers name he made Caesar in the Eastern parts of the Empire in the twentieth year of his Reign The youngest called Constans he created Caesar in the thirtieth year of his Empire CHAP. XXXIX How Constantine falling into a distemper ended his life THe Year after the Emperour Constantine having just entred the sixty fifth year of his age falls sick He therefore left Constantinople and went by water to Helenopolis to make use of the medicinal hot springs situate in the vicinage of that City But when he was sensible that his distemper increased he deferred bathing And removed from Helenopolis to Nicomedia He kept his Court there in the Suburbs and received Christian Baptism He was hereupon very chearfull and made his will wherein he left his three sons heirs of the Empire allotting to every one of them their part as he had done in his life time He left many Legacies both to Rome and to Constantinople and he intrusted his Will with that Presbyter by whose intercession Arius was recalled of whom we spoke something before injoyning him not to deliver it into any mans hands except his Son Constantius's whom he had constituted Governour of the East After he had made his Will he lived some few days and then died Moreover none of his Sons were with him at his death Therefore there was one immediately dispatcht into the East to inform Constantius of his Fathers death CHAP. XL. Concerning Constantine the Emperours Funerall THey that were about the Emperour put his Corps in a Coffin of Gold conveighed it to Constantinople and placed it on a bed of State on high in the Pallace and there they paid their honorary respects to it and set a guard about it as when he was alive This course they continued till one of his Sons came But when Constantius arrived out of the Eastern parts he was honoured with an imperial Sepulture and deposited in the Church called The Apostles which he himself had erected for this reason that the Emperours and Prelates might not be far inferiour to the reliques of the Apostles The Emperour Constantine lived to the age of Sixty five years he Reigned One and thirty years And died in the Consulate of Felicianus and Titianus upon the twenty second day of May which was the second year of the Two hundredth seventy eighth Olympiad Now this Book contains in it the space of thirty one yeares THE SECOND BOOK OF THE Ecclesiastical History OF SOCRATES
Bishop of Constantinople Asclepas of Gaza Marcellus of Ancyra a City of Galatia the less and Lucius of Adrianople having been accused one for one thing another for another and driven from their Churches arrived at the Imperial City Rome They acquaint therefore Julius Bishop of Rome with their case He in regard the Church of Romes priviledge is such fortified them with his Letters wherein he made use of a great deal of liberty and sent them back into the East restoring to each of them his own â—â—e and sharply rebuking those who had inconsiderately deposed them They having left Rome and confiding in Bishop Julius's Letters possess themselves of their own Churches and send the Letters to those whom they were written to These persons having received Julius's Letters lookt upon his reprehension as an injury and reproach to them And having assembled themselves in a Synod called at Antioch they most severely rebuke Julius in a Letter written by the joynt consent of them all making it apparent that it ought not to be determined by him if they should have a mind to expell some Bishops from their Churches For they said that they did not make any opposition when Novatus was by them ejected out of the Church Thus wrote the Eastern Bishops in answer to Julius Bishop of Rome But in regard upon Athanasius's entry into Alexandria there hapned a disturbance caused by those who were adherents to Georgius the Arian upon which disturbance there followed as they say Seditions and slaughters of men and because the Arians ascribe the infamy and blame of all these mischiefs to Athanasius as being the authour thereof it is requisite that we speak briefly concerning these things Indeed God the Judge of truth it self only knows the true causes hereof But that such accidents do frequently and usually happen when the multitude is divided into intestine factions is a thing not unknown to prudent persons In vain therefore do Athanasius's slanderers attribute the cause hereof to him and especially Sabinus a Bishop of the Macedonian Heresie Who had he considered with himself how great mischiess Arians have wrought against Athanasius and the rest that embrace the Homoöusian Faith or how many complaints the Synods convened upon Athanasius's account have made thereof or what Maccdonius himself that Arch-heretick has practised throughout all the Churches would either have been wholly silent or if he had spoken any thing would instead of these reproaches have highly commended Athanasius But now having designedly passed all these things over in silence he falsly accuses the affairs done by Athanasius Nor has he made the least mention of that Arch-heretick Macedonius being desirous wholly to conceal his tragick and audacious villanies And which is much more wonderfull he has not spoken ill of the Arians whom notwithstanding he abhorred But the ordination of Macedonius whose heresie he was a follower of he has silently concealed For had he mentioned that he must necessarily have recorded his impieties which those things done at that ordination do sufficiently demonstrate But thus much concerning this person CHAP. XVI That the Emperour sent an order by Philippus Praefect of the Praetorium that Paulus should be ejected and banished and that Macedonius should be enstalled Bishop in his See MOreover the Emperour Constantius residing at Antioch being informed that Paulus had taken possession of his See again was highly incensed at what was done He therefore wrote an order and sends it to Philippus Praefect of the Praetorium who had a greater power than the other Governours of Provinces and was stiled the second person from the Emperour that he should eject Paulus out of the Church and introduce Macedonius into it in his room Philippus therefore the Praefect being afraid that the multitude would raise a tumult attempted to circumvent Paulus by subilety He keeps the Emperours Order concealed in his own possession and pretending to take care of some publick affaires he goes to the publick Bath called Zeuxippus Thither he sends for Paulus with a great shew of respect and honour acquainting him that he must necessarily come to him and he came After he was come upon his being sent for the Prefect immediately shews him the Emperours Order The Bishop patiently bore his being condemned without having his cause heard But the Prefect fearing the rage of the multitude that stood round for great numbers of persons had flocked together about the publick Bath whose meeting there was caused by the report of a suspicion orders one of the Bath doors to be opened through which Paulus was carried into the Imperial Palace put into a ship provided for that purpose and forthwith sent away into banishment The Prefect commanded him to go to Thessalonica the chief City of Macedonia wherein Paulus had had his original extract from his Ancestours in that City he ordered him to reside and gave him the liberty of going to other Cities also to wit those in Illyricum but he forbad his passage into the Eastern parts of the Empire Paulus therefore being contrary to expectation cast out of the Church and at the same time also driven from the City was immediately carried away But Philippus the Emperour's Prefect went forthwith from the publick Bath into the Church Macedonius was with him being thrown into his presence by an engin as it were he sate with the Prefect in his chariot and was exposed to the view of all men they were surrounded by a Military guard with their swords drawn Upon sight hereof a dread forthwith seized the multitude and all of them as well the Homoöusians as the Arians flockt to the Church every one earnestly endeavouring to get in thither When the Prefect together with Macedonius came neer the Church an irrational fear seized both the multitudes and also the Souldiers themselves For because the persons present were so numerous that there could be no passage made for the Prefect to bring in Macedonius the Souldiers began to thrust away the crowd of people by violence But when the multitude wedged together in a crowd could not possibly retire by reason of the places narrowness the Souldiers supposing that the multitude made a resistance and designedly stopped the passage made use of their naked swords as if they had been engaging an Enemy and began to cut those that stood in the way There were destroyed therefore as report says about three thousand one hundred and fifty persons some of whom the Souldiers slew others were killed by the crowd After such brave exploits as these Macedonius as if he had done no mischief at all but were clear and guiltless of what had happened was seated in the Episcopal Chair by the Prefect rather than by the Ecclesiastick Canon Thus therefore did Macedonius and the Arians take possession of Churches by so great and numerous slaughters of men At the same time also the Emperour built The great Church which is now
things were added which should in future happen to Israel and to the Gentiles These were the times manifested by them whereby was declared not the beginning of Faith as we said before but the times wherein those Prophets themselves lived and foretold these things But these Wise men in our days whenas they neither compose Histories nor predict future things but having written these words The Catholick Faith was published immediately add the Consulate the month and the day And as those holy persons wrote the History of affairs in their age and noted the times of their own ministration so these men do manifest the time of their own Faith And would to God they had written concerning their own Faith only for now they first began to believe and had not attempted to write concerning the Catholick Faith For they have not written Thus we believe but after this manner The Catholick Faith was published The audaciousness therefore of this design does reprehend their impiety but the novelty of the Expression by them invented is altogether like the Arian Heresie For by their writing after this manner they have informed all persons when they themselves began first to believe and from what instant they are desirous their Faith should be Preached And according to that saying of Luke the Evangelist A Decree of Enrolment was published which Edict was not before but it began from those times and was published by him that wrote it so these persons by writing thus The Faith is now published have demonstrated that the Tenets of their Heresie are novitious and were not in former times But in as much as they add the term Catholick they are insensible of their falling into the impious opinion of the Cataphrygae and as they did so do these assert saying the Faith of the Christians was first revealed to us and took its beginning from us And as they stiled Maximilla and Montanus so these term Constantius their Lord and Master instead of Christ. But if according to them the Faith took its beginning from this Consulate what will the Fathers and the blessed Martyrs do Moreover what will they themselves do with such persons as were catechized and instructed by them and died before this Consulate How will they raise them to life again that they may root out of their minds what they seemed to have taught them and implant in them those sentiments which as they write are newly invented by them To such a degree of ignorance are they arrived being only well skilled in framing Pretexts and they such as are undecent and improbable and which may be presently confuted Thus wrote Athanasius to those of his acquaintance Such as are Lovers of learning after they have found out this letter may understand the powerfull expressions therein contained For we having an aversion for prolixity have inserted but part thereof here Further you are to take notice that the Synod deposed Valens Ursacius Auxentius Germinius Caius and Demophilus because they would not Anathematize the Arian opinion Wherefore they highly resenting their deposition hastned forthwith to the Emperour carrying along with them that Draught of the Creed which had been read in the Synod And the Synod acquainted the Emperour with their determinations by their letter the purport whereof being translated out of Latine into Greek is this The Letter of the Ariminum Synod to the Emperour Constantius By Gods will and the Command of your Piety we believe Order has been taken that we Western Bishops should come out of divers Provinces to the City of Ariminum that the Faith of the Catholick Church might be made apparent to all men and that Hereticks might be notified For whilst all of us who entertain such sentiments as are true could review and consider matters our determination was to hold the Faith which hath continued from all antiquity which we have received by the Prophets Gospels and Apostles by God himself and our Lord Jesus Christ the preserver of your Empire and Doner of your safety For we accounted it a thing detestable to maim any of those matters which have been rightly and justly determined and to take away any thing from those persons who were Assessours in the Nicene Treaty together with Constantine of glorious Memory the Father of your Piety Which Treaty hath been manifested and insinuated into the minds of the people and is found to have been then opposed to the Arian heresie in such manner that not only that but other heresies also have thereby been vanquished From which Treaty should any thing be taken away a passage would be opened to the poison of Hereticks Therefore Ursacius and Valens sometime lay under a suspicion of being adherents to the same Arian heresie and they were suspended from communion They also begged pardon as the contents of their Libel do manifest Which they procured at that time from the Council of Millaine the Embassadours of the Church of Rome also assisting Constantine being present in this Consult in regard after a searching disquisition that Creed had been drawn up which he believing and being baptized departed to Gods rest we look upon it as a thing detestable to make any Mutilations therein or in any thing to set aside so many Saints Confessours and successours of the Martyrs who were composers of that Treaty in regard they have kept all things asserted by the past Writers of the Catholick Church And it hath continued to these very times wherein Your Piety hath received the power of Ruling the world from God the Father by God and our Lord Jesus Christ. But these wretched men endewed with an unhappy Sense have again by a temerarious attempt proclaimed themselves the setters forth of impious Doctrine and even now they endeavour to shake what had been founded in reason For when the Letters of Your Piety ordered that the Faith should be Treated of there was proposed to us by the forenamed disturbers of the Churches Germinius Auxentius and Caius having joyned themselves to them a new Creed to be considered of which contained much perverse Doctrine But when the Creed they proposed publickly in the Council seemed to displease their sentiments were that it was to be drawn up otherwise And it is manifest that they have in a short time often altered these things But lest the Churches should be frequently disturbed we have determined that the ancient sanctions ought to be kept ratified and inviolable and that the forementioned persons should be removed from our communion In order therefore to the informing of Your Clemency we have directed our Legates who by our Letter will declare the opinion of the Council To whom we have given this particular only in charge that they should dispatch their Embassie no otherwise than that the ancient Sanctions may continue firm and inviolable as also that Your Wisdom might know that peace cannot be accomplished by this which the forenamed Valens
And having translated that form of the Creed read at Ariminum into the Greek tongue as it has been before related they published and confirmed it giving out that that Creed which was made publick by them at Nice had been dictated by an Oëcumenicall Synod their design being to impose upon the simpler sort of people by the likeness of the Cities name For such persons were ready to think that it was the Creed published at Nicaea a City of Bithynia But this cheat was not at all advantagious to them for it was soon detected and they themselves continued to be exposed to the reproach and laughter of all men Let thus much be said concerning what was transacted in the Western parts We must now pass to the relation of what was done at the same time in the East And our Narrative must begin from hence CHAP. XXXVIII Concerning the Cruelty of Macedonius and the Tumults by him raised THe Bishops of the Arian party assumed a greater degree of boldness from the Imperial Edicts And upon what account they attempted to convene a Synod we will relate a little afterwards But we will first briefly recite those things done by them before the Synod Acacius and Patrophilus having ejected Maximus Bishop of Jerusalem placed Cyrillus in his See Macedonius subverted the Provinces and Cities lying near to Constantinople preferring those that were embarqued in the same wicked design with him against the Churches He ordained Eleusius Bishop of Cyzicum and Marathonius Bishop of Nicomedia who had before been a Deacon placed under Macedonius he was also very diligent in founding Monasteries of men and women But after what manner Macedonius subverted the Provinces and Cities which lay round Constantinople we are now to declare This person therefore having possest himself of the Bishoprick in such a manner as is before related did innumerable mischiefs to those who would not entertain the same sentiments with him Nor did he persecute those only who were discerned to be members of the Church but the Novations also knowing that they also embraced the Homoöusian Faith These therefore were together with the others disquieted undergoing most deplorable sufferings Their Bishop by name Agelius made his escape by â—light But many of them eminent for their piety were taken and tortured because they would not communicate with him And after their tortures they forcibly constrained the men to partake of the holy mysteries For they wrested their mouthes open with a piece of wood and thrust the Sacrament into them Such persons as underwent this usage looked upon it to be a punishment far exceeding all other tortures Moreover they snatcht up the women and children and forced them to be initiated by Baptism And if any one refused or otherwise spoke against this stripes immediately followed and after stripes bonds imprisonments and other accute tortures One or two instances whereof I will mention that I may render the hearers sensible of the apparent barbarity and cruelty of Macedonius and those persons who were then in power They squeezed the breasts of those women who refused to be communicants with them in the Sacrament between the doors of Presses and cut them off with a Saw They burnt the same members of other women partly with iron and partly with eggs exceedingly heated in the fire This new sort of torture which even the Heathens never used towards us was invented by those who professed themselves Christians These things I heard from the long-liv'd Auxano of whom I have made mention in the first Book He was a Presbyter in the Church of the Novatians And he reported that he himself indured not a few miseries inflicted upon him by the Arians before he received the dignity of a Presbyter For he said that he was cast into Prison together with Alexander Paphlagon who with him led a monastick life and sustained innumerable stripes Which tortures as he related he was enabled to indure but Alexander died in Prison by reason of his stripes His Sepulchre is now to be seen on the right hand as you sail into the Byzantine Bay which is named Ceras near the Rivers where there is a Church of the Novatians which bears Alexanders name Moreover the Arians by Macedonius's order demolished many other Churches in divers Cities as also a Church of the Novatians scituate in Constantinople near Pelargus Why I have made particular mention of this Church I will here declare as I heard it from the very aged Auxano The Emperours Edict and Macedonius's violence gave order for the demolishing of their Churches who embraced the Homoöusian opinion This Edict and Violence threatned this Church also with ruine and they were at hand to whom the execution hereof was committed I cannot choose but admire when I reflect upon the great zeal and earnestness of the Novatians towards their Church and the kindness which they had for those persons who at that time were ejected out of the Church by the Arians but do now peaceably and quietly enjoy their Churches When therefore they to whom the execution hereof was enjoyned were urgent to demolish this Church also a great multitude of people that were Novatians and others who embraced the same sentiments with them flock't together thither And when they had pulled down their Church they conveyed it to another place This place is scituate over against the City Constantinople the name of it is Sycae and 't is the thirteenth Ward of the City Moreover the removal of the Church was performed in a very short time it being carried away by a numerous multitude of people with an incredible alacrity of mind For one carried Tiles another Stones a third Timber Some took up one thing some another and carried it to Sycae Yea the very women and little children assisted in this business looking upon it as an accomplishment of their desires and esteeming it as a great gain that they were vouchsafed to be pure and faithful preservers of the things consecrated to God In this manner therefore was the Church of the Novatians at that time removed to Sycae But afterwards when Constantius was dead the Emperour Julian ordered the place to be restored to them and permitted them to rebuild their Church At which time the people in the same manner as before carried the materialls back again and built the Church in its former place and having made it more beautifull and stately they would have it called Anastasia a name apposite and significative This Church therefore was afterwards erected again as I said in the Reign of Julian But then both parties as well the Catholicks as the Novatians were after the same manner persecuted Wherefore the Catholicks abhorred to pray in those Oratories wherein the Arians assembled themselves But in the other three Churches for so many Oratories the Novatians had within the Ciâ—y Constantinople the Catholicks assembled with them and prayed together And there wanted but little of their
your minds and endeavours a splendid and generous Character of that your noble Descent Let it be published to Our Citizens of Alexandria Thus wrote the Emperour CHAP. IV. How upon Georgius's being murdered Athanasius returned to Alexandria and recovered his own Church NOt long after Athanasius returning from his Exile was kindly received by the people of Alexandria who at that time expelled the Arians out of the Churches and gave Athanasius possession of the Oratories But the Arians assembled themselves in some obscure and mean houses and Ordained Lucius in the place of Georgius Such was the state of affairs then at Alexandria CHAP. V. Concerning Lucifer and Eusebius AT the same time Lucifer and Eusebius were by an Imperial Order recalled from banishment Lucifer was Bishop of Caralis a City of Sardinia Eusebius of Vercellae which is a City of the Lygurians in Italy as we have said before Both these persons therefore returning from Exile out of the Upper Thebais held a consult how they might hinder the impaired Laws of the Church from being violated and despised CHAP. VI. How Lucifer arriving at Antioch Ordained Paulinus IT was concluded therefore that Lucifer should go to Antioch in Syria and Eusebius to Alexandria that by assembling a Synod together with Athanasius they might confirm the opinions of the Church Lucifer sent a Deacon as his Substitute by whom he promised his assent to what should be determined by the Synod But he himself went to Antioch and finds that Church in a great disturbance For the people disagreed amongst themselves For not only the Arian Heresie which had been introduced by Euzoius divided the Church but as we have said before Meletius's followers also by reason of their affection towards their Master differed from those who embraced the same Sentiments with them Lucifer therefore when he had constituted Paulinus Bishop over them departed from thence again CHAP. VII How Eusebius and Athanasius accorded together and assembled a Synod of Bishops at Alexandria wherein they expensly declared that the Trinity is Consubstantial BUt as soon as Eusebius arrived at Alexandria he together with Athanasius was very diligent about convening a Synod There assembled Bishops out of several Cities and conferred amongst themselves concerning many and most weighty matters In this Synod they asserted the Divinity of the holy Ghost and included him in the Consubstantial Trinity They likewise determined that Christ at his incarnation assumed not only Flesh but an humane Soul which was also the opinion of the primitive Ecclesiasticks For they introduced not any new Doctrine invented by them into the Church but confirmed those points which Ecclesiastick tradition had from the beginning asserted and which the Learnedest persons amongst the Christians had demonstratively affirmed For such Sentiments as these all the Antients in their disputations concerning this point have left us in their Writings Irenaeus Clemens Apollinaris of Hierapolis and Serapion president of the Church in Antioch do assert this in the Books by them composed as an opinion by general consent acknowledged to wit that Christ at his assumption of Flesh was endowed with a humane Soul Moreover the Synod convened upon Berillus's account who was Bishop of Philadelphia in Arabia in their Letter to the said Berillus hath maintained the same Doctrine Origen also doth acknowledge every where in his works which are extant that Christ at his incarnation assumed an humane Soul but more particularly in the ninth Tome of his COmments upon Genesis he has explained the Mystery hereof where he hath copiously proved that Adam is a type of Christ and Eve of the Church Holy Pamphilus and Eusebius who borrowed his Sirname from him persons worthy to be credited do attest this For both these persons who club'd in their drawing up the Life of Origen in writing and answered such as were prepossest with a prejudice against that person in those famous Books wherein they made an Apology in defence of him do affirm that Origen was not the first person engaged in this Subject but that he interpreted the mystical tradition of the Church But those Bishops present at the Synod of Alexandria omitted not their researches into this question to wit concerning Ousia and Hypostasis For Hosius Bishop of Corduba in Spaine whom we formerly mentioned who was sent before by Constantine the Emperour to compose the disturbance at that time raised by Arius being desirous to root out the opinion of Sabellius the Libyan raised a dispute concerning Ousia and Hypostasis which was the occasion of another dissention But the Nicene Synod which was soon after convened made not the least mention of this dispute Notwithstanding in regard some persons were afterwards desirous of contending about this matter for that reason these determinations were made in this Synod concerning Ousia and Hypostasis It was resolved by them that these terms ought not to be used concerning God For they said that the term Ousia was not so much as mentioned in the sacred Scriptures and that the Apostle oblieged thereto upon a necessity of delivering some opinions had not rightly used the word Hypostasis But they Decreed that these terms were to be admitted of upon another account to wit when they refute Sabellius's opinion least for want of expressive words we should suppose the Trinity to be one thing called by a triple name but we must rather believe every one of those named in the Trinity to be truly God in his proper Person These were the determinations of the Synod at that time But nothing hinders but we may briefly declare our knowledge concerning the terms Ousia and Hypostasis Such persons amongst the Greeks as were Expositours of their Philosophy have given various definitions of Ousia but they have not made the least mention of Hypostasis Irenaeus Grammaticus in his Alphabetical Lexicon entitled Atticistes affirms this word Hypostasis to be a barbarous term For it is not says he used by any of the Antients but should it be any where found occurring it is not taken in that sense wherein 't is now used For in Sophocles in his Tragedy entitled Phoenix the term Hypostasis signifies Treachery In Menander it imports Sauces as if any one should term the Lees in an Hogshead of Wine Hypostasis But you must know that although the Antient Philosophers did not make use of this term Hypostasis yet the more modern Philosophick Writers used it frequently instead of Ousia Moreover they have given us as we said various definitions of Ousia But if Ousia may be circumscribed by a definition how can we properly make use of this term in reference to God who is incomprehensible Evagrius in his piece intitled Monachicus disswades us from discoursing rashly and inconsiderately concerning God But he altogether forbids the defining of the Divinity in regard it is a most Simple thing For definitions says he belong to
a pious woman BUt we must relate what was done at Edessa a City of Mesopotamia In that City there is a stately and splendid Church which bears the name of Thomas the Apostle wherein assemblies in order to the performance of the publick duties of Religion are without intermission convened by reason of that places sanctity The Emperour Valens desirous to view this Church and being informed that the whole congregation met therein were followers of that Heresie which he detested struck the Praefect with his own hand as 't is said because he had not taken care to have them driven from that place When the Praefect after this manner abused made preparations though unwillingly to obey the Emperours rage for he was not willing to be the instrument of the murder of so many persons he gave them notice secretly to the intent that no person might be found within that Church But no body heeded either his advice or his menaces For on the day following all persons flock't to the Church And when the Praefect with a great company of Souldiers hastened to the Oratory in order to his fulfilling the Emperours rage a poor woman leading her own little son by the hand went with great speed towards the Church and broke through the ranks of Souldiers which Guarded the Praefect At which the Praefect being highly displeased orders the woman to be brought to him And speaks to her after this manner Miserable woman Whither runnest thou in this undecent manner She replied To the same place that others run too Have you not heard said he That the Praefect is going to put to death all persons that shall be found there I have heard so answered she and do therefore make hast that I may be found there And whither draggest thou that little child said the Praefect the woman replied that he also may be voutsafed the honour of Martyrdom Upon hearing hereof the Praefect made a conjecture of the constancy aâ—d resolution of the persons assembled in the Church And he went back immediately to the Emperour and informed him that all of them were ready to die for their own faith And declaring withall that it would be absurd to destroy so many persons in so short a time he thereby perswaded the Emperour to desist from being enraged After this manner the Edessens escaped their being destroyed by their own Emperour CHAP. XIX That the Emperour Valens slew many persons the first letter of whose name was Theta upon account of a certain Necromantick divination whereby that was foretold AT the same time a certain destructive Daemon abused the Emperours cruelty For he perswaded some persons to make a strict and over-busie enquiry by a Necromantick divination who should succeed Valens in the Empire To which persons having made use of a certain Magicall inchantment the Daemon gave responses not plain and manifest but as he usually does oblique and ambiguous by shewing only four Letters Theta and Epsilon and Omicron and Delta saying that his name who should Reign after Valens did begin with these Letters and that his name was compounded The report of what had been done came to the Emperours ears But he permitted noâ— God who manages all things in a due and orderly manner to have the knowledge of things future and to do what seemed good to him but slighting the sanctions of Christianity for which he supposed himself to have a zeal and ardency he put many to death of whom he had a suspicion that they would seize upon the Empire Therefore the Theodorus's the Theodotus's the Theodosius's and the Theodulus's and as many as had such like names as these were deprived of their lives Amongst whom one Theodosiolus a person of great Valour and Courage a descendant of a Noble Family in Spain was also put to death And out of a fear of the imminent danger many persons at that time changed their names denying those names their Parents had given them when they were young in regard they were liable to danger But let thus much be said concerning this CHAP. XX. Concerning Athanasius's death and the promotion of Peter to his See FUrther you are to know that as long as Athanasius Bishop of Alexandria lived the Emperour upon account of some over-ruling dispensation of Gods providence forbore disquieting Alexandria and Egypt knowing for certain that there was a numerous multitude of persons there who favoured Athanasius and for this reason he was afraid least a sedition being raised at Alexandria the populace who are naturally hot and violent should endammage the publick state of affairs Moreover Athanasius after those many Conflicts He had undergone upon the Church's account departed this life in the second Consulate of Gratianus which he bore with Probus he governed that Bishoprick amidst many dangers fourty and six years and left Peter a pious and eloquent person to succeed him in his See CHAP. XXI That after Athanasius's death the Arians by the Emperour Valens's Order delivered up the Churches in Alexandria to Lucius who had been Ordained by them before and committed Peter to Prison THe Arians therefore took courage immediately being rendred insolent by the Emperour's Religion and without delay they give an account hereof to the Emperour who then resided at Antioch At the same time also Euzoius who presided over the professours of Arianism at Antioch with greediness catches that opportunity so seasonably offered and makes it his design to procure himself to be sent to Alexandria to the intent that he might deliver possession of the Churches there to Lucius the Arian Which was also approved of by the Emperour And forthwith he went to Alexandria accompanied with the Imperial Forces For Magnus Lord Treasurer to the Emperour went along with him The Imperial Order was directed to Palladius Praefect of Egypt and a command was issued forth that the Military Forces there should give their assistance Wherefore they apprehended Peter and confined him to Prison After they had dispersed the other Ecclesiasticks some into one place some into another they seated Lucius in the Episcopal Chair CHAP. XXII That Sabinus the Macedonian Heretick has made no mention of those many mischiefs which happened at Lucius's installment But they are recorded in a Letter written by Peter who made his escape and fled to Damasus Bishop of Rome But the Arians and Lucius were the Authours of many mischievous practises and cruelties against those holy persons who led a Monastick life in the Solitudes MOreover what mischiefs hapned at Lucius's induction into the Sea of Alexandria or what was done against those persons that were ejected as well in as without the Courts of Judicature and how some were subjected to various Tortures and others were banished even after they had been tortured of any of these particulars there is not the least mention made by Sabinus For in regard he was a Semi-Arian he concealed the enormous villanies of his friends But
were stript naked were bound were stoned were slain with the Sword they were persons that wandred about in the Solitudes in Sheep-skins and Goat-skins being destitute afflicted tormented of whom the world was not worthy they wandred in Deserts and in Mountaines and in Dens and Caves of the earth notwithstanding they received a Testimony both from their Faith and from the Works and Cures which the Grace of God performed by their hands But as 't is probable divine Providence permitted these persons to suffer these things having provided some better thing that by those miseries which they underwent others might obtain salvation in God And this was demonstrated by the Event When therefore these admirable persons were superiour to all that force and violence used towards them Lucius quite out of heart advices the Commander of the Military Forces to banish the Fathers of the Monks These Fathers of the Monks were the Egyptian Macarius and he of Alexandria who bore the same name These persons therefore were exiled into an Island wherein there was no Christian Inhabitant In that Island there was an Heathen Temple and a Priest in it whom all the Inhabitants worshipped like a God But when these pious persons arrived in that Island all the Daemons there were seized with a fear and trembling At the same time also this accident hapned The Priests daughter possest on a sudden by a Devil fell into a rage and overturned all things She was extreamly unruly and could by no means be quieted but cried out with a loud voice and spake to those pious persons saying why are you come to cast us out from hence also These men therefore did in that place give another demonstration of that power of theirs which they had received from the Grace of God For they drove the Devil out of the Virgin and having restored her to her right mind delivered her to her Father whereby they induced both the Priest and also all the Inhabitants of that Island to embrace the Faith of the Christian Religion Wherefore they cast away their Images immediately changed the Fabrick of their Temple into the form of a Church received Baptism and with cheerfulness learned all the Doctrines of Christianity Thus these admirable persons persecuted upon account of the Homoöusian Faith rendred themselves more approved brought salvation to others and made the Faith more firm and strong CHAP. XXV Concerning Didymus a blind man ABout the same times God produced another person by whose Testimony he thought fit the Faith should be corroborated and confirmed For Didymus a man admirable and eloquent adorned with all sorts of Learning flourished at that time This person being very young when he had but just learned to read fell into a distemper of his eyes wherewith he was sorely troubled and lost his eye-sight But God instead of corporal eyes gave him those of the mind For what he could not be instructed in by seeing he learnt by hearing For being of an apt and ingenious disposition from his childhood and endued with an excellent wit he far surpassed even those ripe-witted children who had the acutest sight For he became Master of the Rules of Grammar with much ease and arrived to the knowledge of those of Rhetorick with more celerity Proceeding on from thence to Philosophy with an admirable facility he learnt Logick Arithmetick and Musick and treasured up within his own mind the other Precepts of the Philosophers in such a manner that he could readily dispute against those who had perfectly learnt those Arts by the benefit of their eyes Moreover he was so exactly well-skilled in the divine Oracles of the Old and New Testament that he published many discourses upon them he dictated Three Books concerning the Trinity and interpreted Origens Books Concerning Principles setting forth Comments thereupon wherein he asserts that those Books were incomparably well written and that their Cavils are frivolous who accuse Origen and make it their business to speak reproachfully of his Works for they are not able says he to arrive at the knowledge of that Authours perspicacity and prudence If any person therefore be desirous of knowing Didymus's great Learning and the fervency of his mind he may have an account thereof by a perusal of the Books elaborated by him It 's reported that Antonius the Monk discoursed with this Didymus long before the times of Valens at such time as he left the desart and came to Alexandria upon account of the Arians and that perceiving the Learning and knowledge of this person he spake these words to him O Didymus Let not the loss of your bodily eyes trouble you For you are deprived of such eyes as the Flies and Gnats can see with But rejoyce that you have those eyes wherewith the Angels see by which even God himself is discerned and his Light comprehended This was the saying of the pious Antonius to Didymus long before these times we are treating of But at that time Didymus was look't upon to be the greatest Patron and Defender of the genuine Faith who disputed against the Arians unravelled their Sophistick Cavills and confuted their adulterate and fraudulent discourses CHAP. XXVI Concerning Basilius of Caesarea and Gregorius of Nazianzum DIvine Providence set up Didymus indeed as an opponent to the Arians at Alexandria but in order to their Confutation in other Cities it made use of Basilius Caesariensis and Gregorius Nazianzenus Concerning whom I judge it now opportune to give a short account The memory and same of these two persons which is still preserved amongst all men and the Learning contained in the Books written by them might indeed be sufficient to set forth the praises and commendations of each of them But in regard they were persons in an eminent manner usefull to the Church at that time and were preserved by God as being the Incentives of the Orthodox Faith the Subject of our History does of necessity ingage us in an especiall manner to make mention of these two men Should any one therefore be desirous of comparing Basilius and Gregorius with one another and of giving an account of the Life Morals and Virtues that were in them he would be in a great doubt which of them he should prefer before the other For they were both equal to one another whether you respect their pious and exact course of Life or their Learning I mean as well their Grecian Literature as their knowledge in the sacred Scriptures For when very young they went to Athens and were the hearers of Himerius and Prohaeresius the two most eminent Sophistae of those times afterwards they frequented the School of Libanius at Antioch in Syria and by their industry arrived at the highest accomplishments of eloquence And when they were judged worthy to be professours of eloquence many persons perswaded them to enter upon the teaching and profession thereof Others advised them to practise the Law but they despised both
made a separation therefrom in regard Cornelius the Bishop admitted those Believers to communion who had sacrificed in that Persecution which the Emperour Decius raised against the Churches Becoming a Separatist therefore upon this account and being elected to the Bishoprick of Rome by such Prelates as embraced the same sentiments with him he wrote to the Churches every where that they should not admit such persons as had sacrificed to the sacred Mysteries but should exhort them to repentance and leave the pardoning of their offences to God who is able and has power to remit sins The Inhabitants of every Province having received such Letters as these gave their judgments of the things therein signified according to their own dispositions and humours For whereas Novatus had given notice that those were not to be vouchsafed the participation of the Mysteries who after Baptism had fallen into any deadly sin the promulgation of this Canon seemed severe and cruel to some but others admitted of this Rule as just and equitable and of great use for the establishing a pious and more regular course of life In the interim that this great controversie was in debate arrive the Letters of Cornelius Bishop of Rome promising indulgence to those who had sinned after Baptism Upon these two persons writing thus contrary to one another and each of them confirming what he asserted by testimony of the sacred Scriptures every inhabitant of the Provinces betook himself to that party whereto he had before entertained a greater propensity and inclination For such persons as delighted in sin laid hold of the Indulgence then granted and in future abused it to all manner of impiety Moreover the people of Phrygia seem to be more sober and persons of better Moralls than other Nations For 't is very rare that the Phrygians do swear Indeed the Scythians and Thracians are very ready to be overcome with anger and passion and those who inhabit that Region which lyes towards the rising Sun are more addicted to the serving of their lusts But the Paphlagonians and Phrygians are not prone to either of these vices For neither Cirque-Sports nor Theatrical-Shews are at this present esteemed amongst them On which account as well these persons as others who embrace the same Sentiments with them in my judgment seem to have given their assent to what was then written from Novatus For amongst them whoring is reputed a most enormous wickedness 'T is apparently known that the Phrygians and Paphlagonians do live more modestly and temperately than any other Sect of men what ever I am of opinion that it was the very same reason likewise which prevailed with those that inhabit the Western parts who also have followed Novatus's opinion But Novatus although he was a Separatist upon account of an accurate and more strict course of life yet made no alteration in the celebration of the Feast of Easter For he always celebrated that Festival after the same manner that those in the Western parts did Now the Inhabitants of those parts do always keep that Feast after the Aequinox agreeable to an usage very anciently delivered to them even from the time that they first embraced Christianity Further this person suffered Martyrdom afterwards to wit in the Reign of the Em-Emperour Valerian who raised a Persecution against the Christians But those in Phrygia who from his name are called Novatians having an aversion even for that communion they were permitted to hold with the rest of the Catholicks in the celebrating of this Festival about this time changed the Feast of Easter also For some few and those in no wise eminent Bishops of the Novatians in Phrygia having convened a Synod in the Village Pazum at which place are the heads of the River Sangarius promulged a Canon that it should be observed yearly on what day the Jews celebrated their Feast of unleavened bread and that together with them the Feast of Easter should be kept These things were told me by a certain old man who said that he was the son of a Presbyter and was together with his Father present at the foresaid Synod At which Synod neither Agelius Bishop of the Novatians at Constantinople was present nor yet Maximus of Nicaea neither were the Bishops of Nicomedia or Cotuaeum at it although these persons were the chief Regulatours of the Novatian Religion These things were after this manner transacted at that time But not long after the Church of the Novatians was divided into two parties upon account of this Synod as we will declare in due place We must now pass from hence to a relation of what hapned at this very time in the Western parts CHAP. XXIX Concerning Damasus Bishop of Rome and Ursinus How a Disturbance and Sedition hapning in Rome upon their account there followed a great slaughter of men WHilst the Emperour Valentinianus lived in peace and tranquillity and was vexatious towards no Sect Damasus succeeded Liberius in the Government of the Bishoprick of Rome Under whom the Church of Rome hapned to be disturbed upon this account One Ursinus a Deacon of the same Church had been a competitor when the Election of a Bishop was made But in regard Damasus was preferred before him Ursinus unable to bear the being frustrated of his expectation made it his business to hold assemblies that were Schismatical and separate from the Church and perswades certain mean Bishops to ordain him clandestinely in a secret place And he is ordained not in a Church but in an obscure place in that called Sicinius's Pallace Upon the doing hereof a dissention was raised amongst the populace They disagreed amongst themselves not upon account of the Faith or any Heresie but about this only to wit who ought to be put in possession of the Episcopal Chair Hereupon there hapned frequent conflicts of the multitudes in so much that many were killed on account of that variance For which reason many persons as well Laïcks as Ecclesiasticks were punished by Maximinus the then Praefect of the City and so both Ursinus at that time ceased from prosecuting his attempt and also those who had a mind to be his followers were quieted CHAP. XXX How after the death of Auxentius Bishop of Millain a Sedition hapning on account of the Election of a Prelate to succeed in that Sea Ambrosius President of the Province going with a Military Force to appease the tumult was by a general suffrage the Emperour Valenâ—inianus having given his consent also preferred before all persons and Elected Bishop of that Church ABout the same time there hapned another thing worthy to be recorded which came to pass at Millain For Auxentius Bishop of that Church being dead who had been ordained by the Arians the Inhabitants of Millain were again disturbed about the Election of a Bishop and there was a great contention amongst them some making it their business to elect one person
an humane shape Although Theophilus embraced these Sentiments concerning God and reproved those who supposed the Deity had an humane shape yet by reason of the hatred he had conceived against some other persons he openly denyed his own thoughts and at that time entred into a friendship with Epiphanius with whom he had before been at difference as if he had altered his mind and entertained now the same Sentiment with him concerning God He was very earnest with Epiphanius likewise to convene a Synod of the Bishops in Cyprus that therein Origen's Writings might be condemned Epiphanius being by reason of his singular piety a person of a plain disposition and unacquainted with subtlety was soon induced into Errour by Theophilus's Letters And having assembled a Synod of the Bishops within the Island Cyprus prohibits the reading of Origen's Books He sent Letters also to Johannes intreating him to abstain from reading Origen's Works and requesting that he also would convene a Synod and make the same determination he had done Theophilus therefore having wound in Epiphanius a person famous for his piety to embrace his own opinion and perceiving that his design throve according to his wish became more confident and he also â—â—â—self Assembled many Bishops in which convention agreeable to what had been done by Epiphanius a sentence of condemnation was ponounced against the Writings of Origen who had been dead almost two hundred years Not that this was Theophilus's principall design but he did it chiefly to be revenged on Dioscorus and his Brethren Johannes gave little heed to what he was acquainted with either from Epiphanius or Theophilus himself his mind being wholly imployed about Preaching in the Churches And for that indeed he was extraordinarily eminent but he altogether slighted the plots and designes formed against him But after it came to be apparently known to most persons that Theophilus made it his business to divest Johannes of his Bishoprick then all those men who had an hatred for Johannes joyned in their raising calumnious complaints against him And many as well of the Clergy as of the Grandees who had a great interest in the Imperiall Pallace supposing they had a very fair opportunity offered them of being revenged upon Johannes procured a Grand Synod to be convened at Constantinople sending into divers parts for the Bishops partly by Letters and partly by Messengers CHAP. XI Concerning the two Syrian Bishops Severianus and Antiochus how and for what reasons they disagreed with Johannes MOreover the Odium against Johannes was increased by another accident of this nature There were two Bishops who flourished at one and the same time by extract they were Syrians their names Severianus and Antiochus Severianus Presided over the Church of Gabali which is a City of Syria and Antiochus over that of Ptolemaïs scituate in Phoenice Both of them were famous for their eloquence Severianus though he seemed to be very Learned yet did not pronounce the Greek tongue exactly and distinctly but whilest he spoke Greek his voice had the sound of Syriack Antiochus came first to Constantinople from Ptolemaïs and having for some time Preached in the Churches of the Imperiall City with much Labour and Diligence and from them procured a great summe of money at length he returned to his own Church Afterwards Severianus being informed that Antiochus had gotten a great deal of money at Constantinople made it his business to follow his example Having therefore exercised himself very much and made many Sermons he also comes to Constantinople Where being curteously received by Johannes for some time he soothed and â—â—attered him and was notwithstanding beloved and honoured by Johannes in the mean while he grew famous for his Sermons and on that account came to be taken notice of by many great personages of that City and moreover by the Emperour himself It hapned that the Bishop of Ephesus died at that time and Johannes was necessitated to make a journey thither to ordain a Bishop there Being come to that City and finding some endeavouring to promote one person to the Bishoprick others another who also strove very earnestly amongst themselves upon their account for whom they gave their suffrages Johannes perceiving that both parties contended most pertinaciously and would in no point be obedient to his admonitions resolved to put an end to their contention without offending either faction He himself therefore preferred one Heraclides his Deacon by Nation a Cypriot to the Bishoprick And so both parties desisted from their mutuall contentiousness and were at quiet On this account Johannes was necessitated to stay at Ephesus a long time In the interim that he resided there Severianus gained a greater esteem and affection from his Auditors at Constantinople Nor was this thing unknown to Johannes For he was with all imaginable speed acquainted with what-ever hapned When therefore Serapion of whom we have made mention before suggested this to him and told him the Church was disturbed by Severianus Johannes was provoked to an Emulation And having incidently taken away many Churches from the Novatianists and Quartadecimani he returned to Constantinople Where he renewed the care of the Churches which was incumbent on him But no body was able to endure Serapion's haughtiness and arrogancy For in regard he was in possession of a great interest and favour with Johannes the Bishop his insolence towards all persons was immeasurable For which reason the Odium also against the Bishop became more enkindled Upon a time when Severianus passed by him Serapion refused to give him the Honour due to a Bishop but continued in his seat demonstrating thereby that he had but a very slight esteem for Severianus's presence Severianus could not bear this contempt of Serapion's but spake with a loud voice to those that were present If Serapion dies a Christian Christ hath not been Incarnate Serapion having gotten this occasion did openly render Severianus odious to Johannes He concealed the first clause of the sentence to wit this if Serapion dies a Christian and affirmed that Severianus said these words only doubtless Christ was not incarnate He produced a company of his own faction who attested that the words were spoken so Johannes therefore forthwith expells Severianus out of the City This coming to the knowledge of the Empress Eudoxia she reproves Johannes severely and gave order that Severianus should forthwith be recalled from Chalcedon in Bithynia He returned immediately But Johannes declined his friendship nor could he be induced thereto by the intreaty of any one Till at length the Empress Eudoxia in that Church called The Apostles cast her Son Theodosius who now Reigns successfully but was then a very young child before Johannes's knees and having adjured him frequently by her Son with much adoe prevailed with him to admit of a friendship wiâ—h Severianus After this manner therefore these two persons were to appearance reconciled nevertheless they retained a rancoured mind
one towards another Such was the occasion of Johannes's grudge against Severianus CHAP. XII That Epiphanius coming to Constantinople held Assemblies and performed Ordinations contrary to Johannes's mind that he might gratifie Theophilus NOt long after this Epiphanius the Bishop comes again out of Cyprus to Constantinople induced thereto by Theophilus's perswasives he brought along with him a copy of a Sentence of a Synod wherein he had not declared Origen to be Excommunicate but had condemned his Books only Arriving therefore at Saint John's Church which is distant from the City seven miles and coming ashoar he celebrated an Assembly and ordained a Deacon after which he entred into the City That he might gratifie Theophilus he declined Johannes's invitation and lodged in a little private house And having called together those Bishops who were then at Constantinople he produced a copy of the Sentence of condemnation against Origen's Books and recited it to them having nothing to say against those Books only he and Theophilus were pleased to reject them Some of the Bishops out of that reverential respect they bore Epiphanius subscribed this Decree of the Synod but very many of them refused to do it Amongst which number was Theotimus Bishop of Scythia who made this answer to Epiphanius I said he will neither be injurious O Epiphanius to a person who has long since ended his life piously nor dare I attempt so impious a fact as to condemn what our Predecessours have in no wise rejected especially when I do not know of any ill doctrine in the Books of Origen After this he produced a Book of Origen's which he began to read and shewed the Ecclesiastick expositions of Scripture which occur'd therein And then he subjoyned these words They who are injurious towards these writings perceive not that they fix a reproach upon those very Books concerning which these are written This was the return which Theotimus a person eminent for his piety and rectitude of life made to Epiphanius CHAP. XIII What this Writer can say in defence of Origen BUt in regard such as delight in reproaching have imposed upon many persons and disswaded them from reading Origen as being a blasphemous Authour I judge it not unseasonable to discourse a little concerning them Vile and despicable men who of themselves cannot arrive at an eminency are desirous of getting a name from discommending those who are better than themselves The first person affected with this distemper was Methodius Bishop of a City in Lycia named Olympus Then Eustathius who for some small time Presided over the Church in Antioch After him Appollinaris and lastly Theophilus This Mess of Revilers have calumniated Origen but proceeded not in one and the same method For one has broke out into an accusation against him upon one account another upon another whereby each of them hath sufficiently demonstrated that he has fully approved of whatever he has not found fault with For whereas one has blamed him in particular for one opinion another for another 't is manifest that each of them has wholly admitted as true what he hath not cavilled at his silence approving of that which he has not found fault with Methodius indeed when in his books he had in many passages severely inveighed against Origen does notwithstanding afterwards unsay as it were what he had written and admires the man in the Dialogue to which he gave the Title of Xenωn But I do affirm that an addition is made to Origen's commendation from his being accused by these persons For they who have gotten together whatever they supposed blame-worthy in Origen and notwithstanding have not in the least found fault with him in these their Collections for entertaining ill Sentiments concerning the Holy Trinity these men I say do most evidently demonstrate and bear witness to his true and Orthodox piety And by their not blaming him in this particular they commend him by their own testimony But Athanasius a couragious defender of the Homoöusian Faith in his Orations against the Arians does with a loud voice cite this Authour as a witness of his own faith interweaving his words with his own after this manner The most Admirable and Laborious Origen says he does by his own testimony confirm our Sentiment concerning the Son of God affirming him to be coëternall to the Father They therefore who reproach Origen have forgot themselves and consider not that they speak calumniously of Athanasius Origen's praiser But let thus much be said concerning Origen We will now return to the Sequell of our History CHAP. XIV How Johannes having invited Epiphanius to come to his Pallace and he refusing and continuing his holding of separate Assemblies in the Church of the Apostles admonished and reproved him because he did many things contrary to the Canons Wherâ—at Epiphanius was terrified and returned into his own Country JOhannes was in no wise angry because Epiphanius had made an Ordination in his Church contrary to the Canon but invited him to come and lodge with him in the Bishops Pallace But his answer was that he would neither abide nor pray with him unless he would expell Dioscorus and his Brethren out of the City and with his own hand subscribe the condemnation of Origen's Books Upon Johannes's deferring to do these things and saying that nothing ought rashly to be done before a determination of a Generall Councill those that hated Johannes put Epiphanius upon another design For they contrive that at the next Religious meeting which was to be held in that Church named The Apostles Epiphanius should come forth publickly condemn Origen's Books in the presence of all the people Excommunicate Dioscorus with his followers and reproach Johannes as being their favourer These things were declared to Johannes and on the day following he sends this message to Epiphanius who was then come into the Church by Serapion Epiphanius You do many things contrary to the Canons first you have made an Ordination in the Churches under my jurisdiction then without any order from me you have made use of your own authority and ministred in the said Churches Further when heretofore I invited you hither you refused to come and now you allow your self that liberty Take heed therefore least a tumult being raised amongst the people even you your self incur danger therefrom Epiphanius having heard this was fearfull and went from the Church and after he had very much blamed Johannes he began his voyage to Cyprus Some persons report that at his going a-board he spake these words to Johannes I hope you will not die a Bishop And that Johannes made him this return I hope you will not arrive in your own Country I cannot positively affirm whether they who told me these things spake true Notwithstanding the event was agreeable to both their wishes For Epiphanius arrived not at Cyprus but after his departure died on Shipboard And within a
small time afterwards Johannes was deposed from his Bishoprick as we shall manifest in the procedure of our History CHAP. XV. How after Epiphanius's departure Johannes made an Oration against women and upon that account by the care of the Emperour and Empress a Synod was convened against him at Chalcedon and he is ejected out of his Church FOr after Epiphanius's departure Johannes received information from some persons that the Empress Eudoxia had animated Epiphanius against him And being a person of an hot disposition and of a ready expression without delay he made an Oration in the presence of the people the contents whereof were the discommendation of all women in generall The multitude understands that Oration so as if it had been Aenigmatically spoken against the Empress This Speech is taken in writing by malevolent persons and brought to the knowledge of the Emperours The Empress informed hereof complains to the Emperour of the injury done to herself and tells him that her injury was his She takes care therefore that Theophilus should forthwith convene a Synod against Johannes which was in like manner urged by Severianus for he still retained his grudge against Johannes Within a small intervall of time Theophilus arrived accompanied with many Bishops of severall Cities whom he had summoned together by his Letters For the Emperour had given him this order by his Rescript They flock't together most especially who were displeased with Johannes some upon one account others on another They came also whom Johannes had turned out of their Bishopricks For Johannes had deposed many Bishops in Asia when he went to Ephesus upon account of ordaining Heraclides All of them therefore by agreement met together at Chalcedon a City of Bithynia One Cyrinus was at that time Bishop of Chalcedon by country an Egyptian he prated against Johannes before the Bishops terming him an Impious arrogant and inexorable person With which words the Bishops were mightily pleased But Maruthas Bishop of Mesopotamia against his will trod upon Cyrinus's foot By reason of which bruise he was in very great pain and could not accompany the rest of the Bishops in their passage to Constantinople He therefore continued at Chalcedon but the rest failed over to Constantinople None of the Ecclesiasticks went out to meet Theophilus nor shewed him the usuall respect and honour for he was known to be Johannes's open enemy The Alexandrian Mariners whose Corn-fleet hapned to be there at that time went forth to meet him and received him with acclamations of joy Theophilus refused to go into the Church but took up his lodgings in one of the Emperours houses named Placidiana Thence-forward many accusations were raised against Johannes Nor was there the least mention now made concerning Origen's Books but they betook themselves to other absurd criminations Provision being made before hand after this manner the Bishops met at a place near the City Chalcedon termed the Oake whither they cited Johannes immediately that he might make his defence in reference to the Crimes he stood charged with Together with him they summoned in Serapion his Deacon Tygris the Eunuch a Presbyter and Paulus a Reader For these persons were accused together with Johannes But in regard Johannes made use of an Exception and refused those that summoned him in as being his enemies and appealed to a generall Councill without any delays they cited him in four times And when he refused to appear but gave them always the same answer they condemned and deposed him laying no other crime to his charge but this only that upon his being summoned he would not appear This business being divulged about Evening put the multitude into the greatest tumult immaginable wherefore they watched all night long and would in no wise suffer him to be taken out of the Church but cryed out that cognizance ought to be taken of his case in a greater Synod But the Emperour issued out an Order that he should be forthwith ejected and carried into banishment Johannes understanding this surrendred himself about Noon on the third day after his deposition the people not knowing of it For he was afraid least a disturbance might have been raised upon his account So he was conveyed away and banished CHAP. XVI That the people being tumultuous because of Johannes's banishment Briso the Empresse's Eunuch was sent to bring him back again to Constantinople BUt the people were intollerably tumultuous And as it usually happens in such cases those who had conceived an hatred against him changed it into a compassion and affirmed him to be calumniated whom a little before they desired to see deposed Upon this account therefore they were the most numerous who exclaimed both against the Emperour and the Synod of Bishops But in a more especiall manner they fix't the occasion of this calumny upon Theophilus For his frauds could no longer continue concealed but were discovered both by many other indications and also because he communicated with Dioscorus and those termed the Long Monks soon after Johannes's deposition Moreover at that time Severianus also in a Sermon he Preach't in the Church supposing he had a fair opportunity of reproaching Johannes spake these words Although Johannes had been condemned for nothing else yet his proud and arrogant disposition was crime sufficient justly to have occasioned his deposition For men are forgiven all other sins but God resisteth the proud as the Sacred Scriptures inform us These words provoked the populace to an higher degree of obstinacy and contention Upon which account the Emperour gave order he should be recalled immediately Briso therefore the Empresse's Eunuch being sent found him at Praenetum which is a Mart-Town scituate over against Nicomedia and ordered him to return to Constantinople But in regard Johannes after he was recalled from Exile refused to enter the City before he had been declared innocent by a greater Judicature in the interim therefore he abode in a Village at some distance from the City termed Marianae Upon his making delays and refusing to enter the City the multitude was incensed and forthwith began to cast forth opprobious words against the Emperours For which reason Johannes was forced to return The populace therefore went forth to meet him with expressions of the greatest veneration and honour and bring him directly to the Church entreating him to place himself in the Episcopall Chair and according to his former usage pray for peace upon the people Upon his refusing to do that and saying that that ought to be done by a determination of the Judges and that it was necessary his condemners should acquit him the multitude grew more inflamed they being extreamly desirous to see him sitting in the Episcopall Chair and to hear him Preach again At length the people prevailed to have these things done And Johannes after he had seated himself in the Episcopall Throne according to his usage prayed for peace upon the people and
their meetings within the City but had a singular love and affection for them also as I have sufficiently declared already CHAP. XII Concerning Chrysanthus Bishop of the Novatianists at Constantinople AFter Sisinnius's death Chrysanthus was by force made Bishop He was the son of that Marcianus who had been Bishop of the Novatianists before Sisinnius From his younger years he had had a Military Employ in the Pallace afterwards in the Reign of Theodosius the Great he was made Consularis of Italy and after that Vicarius of the Britannick Islands for his management of both which charges he was much admired Being grown elderly he returned to Constantinople and desiring to be made Praefect of that City he was against his will compelled to take the Bishoprick For Sisinnius having mentioned him at the time of his death as a fit person for the Bishoprick the Novatian people with whom Sisinnius's words were a Law attempted to draw him by force even against his will But when Chrysanthus fled Sabbatius supposing an opportune season was offered him wherein he might be made possessour of the Churches gets himself ordained Bishop by some obscure Prelates and slights the oath which he had bound himself in Amongst those who ordained Sabbatius Bishop Hermogenes was one who had been Excommunicated and cursed by Sabbatius for his blasphemous books But Sabbatius's design proved unsuccessfull to him For the people hating his unreasonable ambition because he did all things with a design of getting into the Bishoprick made it their whole business to find out Chrysanthus Whom they found absconding in Bithynia whence they brought him by force and preferred him to the Bishoprick He was a person of as great prudence and modesty as any man was and by his means the Church of the Novatianists at Constantinople was preserved and increased He was the first person who distributed Gold of his own to the poor He received nothing from the Churches save only two Loaves of the Blessed Bread every Sunday Moreover he was so carefull about his Church that he took Ablabius the eloquentest Oratour of his own time from Troïlus the Sophista's School and ordained him Presbyter Whose elegant and acute Sermons are now extant But Ablabius was afterwards constituted Bishop of the Novatianists Church at Nicaea in which City he taught Rhetorick at the same time also CHAP. XIII Concerning the Fight which hapned at Alexandria between the Christians and Jews and concerning Cyrillus the Bishops difference with Orestes the Praefect ABout the same time the Jewish Nation were driven out of Alexandria by Cyrillus the Bishop for this reason The Alexandrians are more seditious and tumultuous than any other people and if at any time they get an occasion they usually break out into intollerable mischiefs For their rage is not appeased without bloud It hapned at that time that the populace of that City were tumultuous amongst themselves not upon any weighty or necessary occasion but by reason of that mischief which abounds in all Cities I mean an earnest desire of looking upon Dancers For in regard a Dancer gathered great multitudes together on the Sabbath day because the Jews work not on that day nor are busied in hearing their Law but spend their time in seeing Theatricall Shews that day usually occasioned mutuall factions and divisions among the people And although this was in some measure regulated and repressed by the Praefect of Alexandria nevertheless the Jews continued enraged against those of the contrary faction and besides their being always enemies to the Christians they were much more incensed against them on account of the Dancers Therefore when Orestes Praefect of Alexandria made a Police â—o the Alexandrians do usually term publick Orders in the Theatre some of Bishop Cyrillus's favourers were present there also being desirous to know the Orders that were made by the Praefect Amongst whom was a person by name Hierax a teacher of the meaner sort of Learning He was a zealous hearer of Cyrillus the Bishop and always mighty diligent about raising the Clappings at his Sermons The Jewish multitude spying this Hierax in the Theatre cried out immediately that he came into the Theatre for nothing else but to raise a Sedition amongst the people Moreover Orestes had long before conceived an hatred against the secular Government of Bishops because it diminished much of their power who had been appointed Governours of Provinces by the Emperour and also more especially because Cyrillus was desirous of prying into his Acts and Orders Having seized Hierax therefore he made him undergo tortures publickly in the Theatre With which Cyrillus being acquainted sends for the chief of the Jews and threatned them with condign punishment unless they desisted from being tumultuous against the Christians Of which menaces after the Jewish multitude were made sensible they became more pertinacious and contrived plots to damnifie the Christians The chiefest of which designs of theirs and which occasioned their expulsion out of Alexandria I will relate here Having agreed upon a sign amongst themselves which was that every one of them should wear a ring on their fingers made of the bark of a Palmtree-branch they took a resolution of making an attack upon the Christians by a night-fight One night therefore they sent some persons provided for that purpose who cried out in all the streets of the City that Alexander's Church was on fire The Christians hearing this ran some one way others another that they might preserve the Church Then the Jews set upon them immediately and slew them they abstained from killing those of their own party by shewing their rings but they murdered all the Christians they hapned to meet with When it was day the Authours of this nefarious fact were not concealed Cyrillus highly incensed hereat went accompanied with a great multitude to the Jews Synagogues so they term their houses of prayer which he took from them he also expelled the Jews out of the City and permitted the multitude to make plunder of their goods The Jews therefore who had inhabited that City from the days of Alexander the Macedonian were all forced to remove naked from thence at that time and were dispersed some in one place others in another Adamantius one of them a professour of Physick went to Constantinople and fled to Atticus the Bishop and having turned a professour of Christianity returned afterwards to Alexandria again and fixt his residence there But Orestes Praefect of Alexandria was highly incensed at what was done being exceedingly troubled because so great a City was on such a sudden emptied of so numerous a company of inhabitants Wherefore he acquainted the Emperour with what had been done Cyrillus himself likewise made known the Jews wickednesses to the Emperour nevertheless he sent messengers to Orestes on account of procuring a reconciliation For the people of Alexandria compelled him to do this And when Orestes would not admit of any
the Macedoniani were afflicted by Nestorius MOreover Nestorius behaved himself contrary to the usage of the Church and caused others to imitate himself in such things as 't is apparent from what hapned during his being Bishop For one Antonius Bishop of Germa a City in the Hellespont imitated Nestorius's rage towards the Hereticks and made it his business to persecute the Macedoniani taking the Patriarch's order as a pretext for his Apology The Macedoniani for some time endured his vexatiousness But after Antonius began to disquiet them more vehemently being unable to undergo his molestation any longer they grew desperate and brake out into a cruell madness and having privately sent some men who preferred what is pleasant before that which is good they murder him The Macedoniani having perpetrated this villanous fact Nestorius took hold of what had been done as an occasion of his own rage And he perswades the Emperours to deprive them of their Churches As well those Churches therefore which they had before the old walls of Constantinople as them they were possest of in Cyzicum were taken from them as were likewise many others which they had in the Villages of the Hellespont Some of them came over to the Catholick Church and embraced the Homoâ—usian Faith But as 't is proverbially spoken Drunkards never want wine nor Contentious persons strife It hapned therefore that Nestorius who busied himself in expelling other persons was himself turned out of the Church for this reason following CHAP. XXXII Concerning the Presbyter Anastasius by whom Nestorius was perverted to Impiety ANastasius the Presbyter who had come from Antioch with Nestorius was his intimate acquaintance Nestorius had an high esteem for him and made use of his advice in the management of business This Anastasius being Preaching one time in the Church uttered these words Let no man stile Mary Theotocos For Mary was a woman But 't is impossible for God to be born of a woman The hearing hereof disturbed many persons as well of the Clergy as Laity For they had been heretofore taught to confess Christ to be God and in no wise to separate him as man from the Divinity on account of his Incarnation whereto they were induced by the Apostle's words who saith Yea though we have known Christ after the flesh yet now henceforth know we him no more And again wherefore leaving the discourse concerning Christ let us press forwards to perfection A disturbance therefore having been raised in the Church as I have said about this matter Nestorius endeavoured to confirm Anastasius's expression for he was unwilling that the man for whom he had so great an esteem should be reproved as having spoken blasphemy and made frequent discourses concerning it in the Church in which he proposed contentious questions concerning this thing and every where rejected this term Theotocos This question therefore being entertained in one manner by some and in another by others on this account a dissention arose in the Church And being Engaged in an Encounter by night as it were sometimes they asserted these things at others those affirming and in like manner denying one and the same thing But Nestorius was supposed by most men to entertain such Sentiments as to assert the Lord Christ to be a meer man and to introduce the opinion of Paul of Samosata and Photinus into the Church Now so great a controversie and disturbance was raised about this matter that 't was thought necessary a Generall Councill should be convened But I my self after my reading the Books published by Nestorius found him to be an ignorant person And I will declare the truth unfeignedly For his vices which I have spoken of already I have not mentioned out of any hatred to him nor will I to gratifie any man lessen my account of the good which I found in him Nestorius seems not to me to be a follower either of Paul of Samosata's opinion or of Photinus's nor in the least to assert the Lord Christ to be a meer man But he was put into a fright by this term Theotocos only as if it had been a Bugbear And this befell him meerly by reason of his great Illiterateness For being naturally endowed with eloquence he was supposed to be a man of learning but in reality was unlearned and ignorant He likewise scorned to read the Books of Ancient Expositours For being puft up with pride by reason of his ability to speak well he minded not reading the Ancients with any thing of accuracy but thought himself better then any man else To begin therefore from hence he was wholly ignorant that in the Catholick Epistle of S t John to wit in the ancient Copies thereof it was thus written every spirit which separates Jesus from God is not of God For this sentence has been expunged out of the ancient Copies by those whose desire it is to separate the Divine nature from the humane Oeconomy Wherefore the Ancient Expositours have made this very remark to wit that some persons have depraved this Epistle being desirous to separate the Manhood of Christ from his Deity For the Humanity is joyned to the Divinity Nor are they any more two but one The Ancients emboldened by this Testimony scrupled not to stile Mary Theotocos For Eusebius Pamphilus in his third Book concerning the Life of Constantine has these express words For Emanuel endured to be born for us And the place of his Nativity is amongst the Hebrews termed Bethlehem Upon which account the Empress Helena most dear to God adorned the plaoe where the God bearing Virgin was delivered with admirable Monuments and illustrated that sacred Cave with all manner of ornaments And Origen in the first Tome of his Comments upon the Apostle's Epistle to the Romans expounding in what manner Mary may be termed Theotocos handles that Question largely 'T is apparent therefore that Nestorius was wholly ignorant in the writings of the Ancients For which reason as I have said he opposes this only term Theotocos For that he asserts not Christ to be a meer man as Photinus and Paul of Samosata did we are evidently informed even from his own discourses which he hath published Wherein he does in no place destroy the Hypostasis of the Word of God but every where professes him to have a proper reall and peculiar person and existence nor does he deprive him of a subsistence as did Photinus and Paul of Samosata Which Tenet the Manichaeans and Montanus's followers have been so audacious as to assert That this was Nestorius's opinion I my self have found partly by reading his own works and partly from the discourses of his Admirers Further this frigid and empty discourse of Nestorius has raised no small disturbance in the world CHAP. XXXIII Concerning the horrid wickedness commited upon the Altar of the Great Church by the fugitive servants THese things having been transacted after this manner there hapned a
verbose to those who hasten towards a knowledge of the conclusion of Transactions I have subjoyned to this Second Book of my History giving those persons who are desirous of an exact and particular knowledge of all matters a liberty of reading these things and of having an accurate account of all transactions imprinted on their mindes In the interim I will cursorily mention the more principall and momentous matters to wit that Dioscorus was convicted because he had not admitted of the Letter of Leo Bishop of the Elder Rome and because he had effected the deposition of Flavianus Bishop of New Rome within the space of one day and because he had gotten the Bishops who were convened to subscribe their names in a paper not written on as if therein had been contained Flavianus's deposition Whereupon those persons who were of the Senate made this Decree We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memoryâ— and the most Religious Bishop Eusebius from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and deposed them without cause when they had in no wise erred in the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable to God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea in Cappadocia Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in lsauâ—â— which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of the sacred Synod according to the Canons removed from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After this Libells having been given in on the second day against Dioscorus on account of various crimes and concerning money forcibly by him taken when Dioscorus being twice and thrice called appeared not by reason of severall excuses which he alledged they who filled the place of Leo Bishop of the Elder Rome made this declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been inquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been canonically deposed by his own Bishop of Holy Memory we mean our Father and Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God Now the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the Blessed Pope Leo to be read which had been written by him to Flavianus of Holy Memory and this he did notwithstanding he was severall times entreated by those persons who had brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet it was our design to have voutsafed him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunicaton against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were presented to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who had justly been deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Great and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons These things having been confirmed by the Synod and some other business done those Prelates who had been deposed with Dioscorus by the entreaty of the Synod and the Emperours assent obtained their Restoration And some other things having been added to what was done before they promulged a definition of the Faith contained in these express words Our Lord and Saviour Jesus Christ when he confirmed the knowledge of the Faith to his disciples said my peace I give unto you my peace I leave with you to the end that no person should differ from his neighbour in the Dogmata of Piety but that the Preaching of the Truth might be equally demonstrated to all After these words when they had recited the Nicene Creed and also that Creed of the hundred and fifty Holy Fathers they have added these words That wise and salutary Creed of the divine Grace was indeed sufficient for the knowledge and confirmation of piety For it delivers a perfect and entire Doctrine Concerning the Father the Son and the Holy Spirit and it expresses and confirms the Incarnation of our Lord to those who receive it with faith But in regard the
which had been written by him to Flavianus of Holy Memory and his he did notwithstanding he was severall times entreated by those persons who brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet we had some thoughts concerning the vouchsafing to him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunication against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were preferred to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who have been justly deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Greatest and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons When therefore these things had been confirmed by Anatolius Maximus and the rest of the Bishops excepting those Prelates who together with Dioscorus had been deposed by the Councill a Relation concerning these Transactions was by the Synod written to the Emperour Marcianus and by the same Synod a deposition was sent to Dioscorus the Contents whereof were these Know that by reason of Your contemning the Divine Canons and on account of Your contumacy Shown towards this Holy and Oecumenicall Synod because besides other Crimes whereof You have been convicted having been the third time called by this Holy and great Synod according to the Divine Canons to answer to those Accusations brought against You You have not appeared on the thirteenth day of this instant month October You are deposed from your Bishoprick by this Holy and Oecumenicall Synod and are estranged from every Ecclesiastick duty Then having written concerning these things to the pious Bishops of the most Holy Church at Alexandria and when the Edict against Dioscorus had been proposed this Sessions was ended The foregoing Session having been thus ended after this the Bishops being again convened returned answer to the Interrogation of the Judges who had requested that the true Faith might be expounded in this manner that nothing further ought to be established the matters against Eutyches having been fully finished and determined by the Bishop of Rome to which determinations they had all given their assent Again when all the Bishops cried out that they all said the same things and when the Judges by making an Interlocution had pronounced that each Patriarch having chosen one or two persons of his own Dioecesis should come forth into the midst to the end that the opinion of every one might be made manifest Florentius Bishop of Sardis required a Truce to the end that with consideration they might arrive at the Truth And Cecropius Bishop of Sebastopolis spoke these words The Faith hath been well expounded by the Three hundred and eighteen Holy Fathers and hath been confirmed by the Holy Fathers Athanasius Cyrillus Celestinus Hilarius Basilius Gregorius and now again by the most Holy Leo. And our request is that the words of the Three hundred and eighteen Holy Fathers as also those of the most Holy Leo may be recited Which having been read the whole Synod cried out in these words this is the Faith of the Orthodox Thus we all believe Pope Leo believes thus Cyrillus believed thus the Pope hath expounded it thus And when there had been another Interlocution that the Exposition of the Faith set forth by the Hundred and fifty Holy Fathers might be recited also that was likewise read To which the Synod again cried out and said This is the Faith of us all This is the Faith of the Orthodox Thus we all believe After whom Aetius the Arch-Deacon said that he had at hand the Epistle of the Divine Cyrillus to Nestorius which all the Fathers convened at Ephesus had confirmed by their own Subscriptions and that he had likewise another Letter of the same Cyrillus ' s which had been written to Johannes Bishop of Antioch and which had likewise been confirmed and his request was that both these Letters might be read And after an Interlocution had been made concerning these Letters they were both recited Part of the Contents of the former Epistle run word for word thus Cyrillus to the most Pious Nestorius my Fellow-Minister Some persons as I understand reproach my Reputation in the presence of Your Piety and that frequently taking an occasion to do thus most especially at such time as those of the Magistracy are met together and peradventure they suppose that Your ears are even delighted with such discourses as these And after some words The Holy and Great Synod therefore hath said that He the only begotten Son hath been begotten of God and the Father according to Nature very God of very God the Light of the Light that He by whom the Father hath made all things descended was Incarnate made man suffered rose again the third day ascended into the Heavens These Expressions and Forms we also ought to follow considering with our selves what is meant by this proposition God the Word was incarnate and was made man For we do not affirm that the Nature of The Word having been changed was made Flesh nor that it was converted into whole man who consists of Soul and Body But We say that rather that when The Word had personally united to himself the Flesh enlivened with a rationall soul he was ineffably and incomprehensibly made man and he hath been stiled the Son of man not according to will only or good pleasure nor yet as it were in the Assumption of the person only And that the Natures are diverse which have come together into a true Unity but that of both Natures there is one Christ and one Son not as if the diversity of the Natures were destroyed by the Union but
and which the Hundred and eighteen Holy Fathers in like manner assembled at Constantinople have confirmed to be the Beginning and Consistency and the power and inexpugnable Defence of Our Empire We have made it Our business night and day by all imaginable Attention and Diligence and by Our Laws that God's Holy Catholick and Apostolick Church which is the incorruptible and immortall Mother of Our Scepters should every where be multiplied and enlarged by that Faith and that the Pious people continuing in Peace and that Concord which bears a relation to God together with the Bishops most dear to God and with the most Religious Clergy Archimandrites and Monks might offer up their acceptable prayers for Our Empire For whilest the Great God and our Saviour Jesus Christ who was incarnate and born of the Holy Virgin and Theotocos Mary approves of and readily accepts our Concordant Glorification and Worship all sorts of enemies shall be consumed and extinguished and all Nations will submit their necks to Our Power which is according to God in fine Peace and those Goods that are the Product thereof temperateness of the air plenty of fruits and all other things which are usefull and advantageous shall be conferred upon men Whereas therefore the irreprehensible Faith doth in this manner preserve Us and the Roman Affairs Addresses have been presented to us by the most Religious Archimandrites Hermits and other Reverend persons who with tears made supplication that an Unity might be made in the most Holy Churches and that the Members might be joyned to the Members which that Enemy of Good hath long since been very solicitous to disjoyn assuredly knowing that should he make war against the entire Body of the Church he might with ease be vanquished For from hence it happens that there are innumerable multitudes of men which Time hath taken out of this life in the space of so many years part whereof have departed hence deprived of the Laver of Regeneration and part have gone the inevitable way of mankind without a participation of the Divine Communion and that innumerable murders have been audaciously committed and that not only the Earth but the Air it self also hath been defiled by an abundant effusion of bloud What man is he who will not pray that these things may be changed into a better State and Condition On this account therefore We have made it Our business to certifie You that neither We nor the Churches in all places either have had or have or in future will have nor do We know any persons that have any other Symbol or Creed or definition of the Faith or Faith save the forementioned Holy Creed of the Three hundred and eighteen Holy Fathers which the foresaid Hundred and fifty Holy Fathers confirmed Moreover if any one has any other Creed we account him a person estranged from the Church For by this Creed only as we have said we are confident our Empire is preserved And all persons vouchsaft the Salutary Illumination receiving this only Creed are Baptized The same Creed hath been followed by all the Holy Fathers convened at Ephesus who likewise deposed the impious Nestorius and also those that afterwards embraced his Sentiments Which Nestorius together with Eutyches in regard they held opinions contrary to the foresaid Fathers we do Anathematize and do also admit of the Twelve Heads which were dictated by Cyrillus of holy Memory who was heretofore Arch-Bishop of the holy Catholick Church of the Alexandrians But we confess the only Begotten Son of God and God who was truly and really made man our Lord Jesus Christ Consubstantiall to the Father according to the Deity and of the same substance with us as to his humanity who descended and was incarnate by the holy Ghost of Mary the Virgin and Theotocos to be one and not two For we affirm that the Miracles and sufferings which he voluntarily underwent in the flesh are of one But we in no wise admit of those who divide or confound or introduce a Phantasie In regard the impeccable and true Incarnation from the Theotocos hath not made an accession of another Son For the Trinity hath ever continued the Trinity although one of the Trinity to wit God the Word hath been incarnate Assuredly knowing therefore that neither the holy Orthodox Churches of God in all places nor the Prelates most beloved by God who preside over them nor yet our Empire hath received or doth admit of any other Creed or definition of the Faith save the foresaid holy Creed without making doubts or delays We have united our selves Now we have written these things to you not that we might innovate the Faith but in order to the giving you full satisfaction But we Anathematize every person who has thought or thinks otherwise either now or at any other time whether at Chalcedon or in any other Synod whatever but more especially the foresaid persons Nestorius and Eutyches and such as embrace their Sentiments Be yee joyned therefore to Your Spirituall Mother the Church and together with Us enjoy that same divine Communion therein according to the forementioned one and only definition of the Faith of the Three hundred and eighteen Holy Fathers For your most Holy Mother the Church expects to embrace You as Her genuine Sons and after a long time earnestly desires to hear Your sweet Voice Make all imaginable haste therefore For by doing hereof you will procure to your selves both the Benevolence of our Master and Saviour and God Jesus Christ and shall also be praised by our Imperial Majesty After the reading hereof all the Inhabitants of Alexandria were united to the Holy Catholick and Apostolick Church CHAP. XV. That Johannes Bishop of Alexandria coming to Rome perswades Simplicius to write to Zeno concerning what had hapned and what Zeno wrote back in answer to him BUT Johannes of whom we have made mention before after he had fled from Alexandria arrives at the Senior Rome and there raised disturbances affirming that he had been ejected out of his own Chair on account of his defending Leo's Dogmata and the Chalcedon Synod and that another was substituted in his Room who was an enemy to those Dogmata Hereat Simplicius Bishop of the Elder Rome was troubled and wrote to Zeno whereto Zeno returned answer accusing Johannes of Perjury and affirming that on that account and for no other reason he had been Ejected out of his Bishoprick CHAP. XVI Concerning Calendion Bishop of Antioch and that he was condemned to be banished on account of the friendship he was suspected to have held with Illus and Leontius also that Petrus Fullo entred into an Union with Mongus and with the Bishops of Constantinople and Jerusalem MOreover Calendion Bishop of Antioch wrote Letters to the Emperour Zeno and to Acacius Prelate of Constantinople wherein he termed Petrus an Adulterer affirming that
to Felix at Rome inciting him to revenge what had been committed against the Faith BUT before their arrivall at the Imperial City Cyrillus Governour of those Monks termed the Acoemeti sends some persons to Felix complaining of his slackness in regard so great offences were committed against the true Faith Felix therefore writes to Misenus and those who accompanied him ordering them to do nothing before they should have had a conference with Cyrillus and might be informed from him what was to be done CHAP. XX. Concerning what Felix wrote to Zeno and Zeno to Felix THere were dispatcht to them other Commonitories also from Felix who likewise wrote Letters to Zeno both concerning the Chalcedon Synod and also about the Persecution in Africa which had been raised by Onorichus Besides he wrote to Acacius The Emperour Zeno returned an answer to Felix wherein he told him that Johannes had given him trouble in vain because he had sworn that he would in no wise at any time sue for Admission to the See of Alexandria but that afterwards he had disregarded his oath and committed all manner of sacriledge and that Petrus had not been ordained rashly and without an exquisite tryall and examination but with his own hand had subscribed that he embraced the Faith of the Three hundred and eighteen Holy Fathers heretofore convened at Nicaea which Faith the Holy Synod at Chalcedon also had approved of and followed The express words of Zeno's Letter are these You ought to be most undoubtedly assured that both Our Piety and the forementioned most Holy Petrus and all the most Holy Churches do Embrace and Revere the most Holy Synod of the Chalcedonians which hath fully agreed with the Faith in the Synod of the Nicaeans There are also extant in the same Acts the Letters both from the forementioned Cyrillus and from other Archimandrites of the Impeperiall City and also those from the Bishops and Clergy of the Egyptick Dioecesis written to Felix against Petrus as being an Heretick and against those who communicated with him Further when the Monks belonging to the Monastery of the Acoemeti were come to Felix they accused Misenus and those that accompanied him because till their arrivall at Byzantium the name of Petrus had in secret been recited in the Sacred Diptycks but that from that time till now it was recited publickly and therefore that Misenus and those who accompanied him had held communion with Petrus The Letter likewise of the Egyptians affirmed the same things with what I have related concerning Petrus and further also that Johannes being a person Orthodox had been legally Ordained but that Petrus was Ordained only by two Bishops who maintained the same ill opinion with himself and that immediately after Johannes's flight all manner of punishments had been inflicted on the Orthodox And that Acacius had had information of all these things by some persons who had made a journey to him from Alexandria to the Imperiall City and lastly that Acacius was found to be Petrus's favourer and Assistant in all things CHAP. XXI That Symeones a Monk belonging to the Monastery of the Aoemeti went to Rome and accused those Bishops sent from the Romans to Constantinople as having held Communion with Hereticks and that these Legates and those persons who held Communion with Petrus were deposed by the Romans THese accusations were much increased by Symeones one of those Monks termed the Acoemeti who was sent to Rome from Cyrillus For this person accused Misenus and Vitalis for having communicated with Hereticks he averred that the name of Petrus was publickly recited in the Sacred Diptycks and that by this means many of the simpler sort were imposed upon by Hereticks who affirmed that Petrus was received to communion even by the See of Rome Symeones added likewise that when severall question 's were proposed Misenus and his companions would not allow of a conference with any person that was Orthodox or make a delivery of Letters to them or take an exact scrutiny of any thing that was audaciously attempted against the true Faith Silvanus a Presbyter one that had conversed with Misenus and Vitalis at Constantinople was likewise brought in who confirmed what had been said by the Monks Moreover Acacius's Letter to Simplicius was read wherein Acacius affirmed that Petrus had been long since Deposed and that he was a Son of Night And on these accounts Misenus and Vitalis were removed from the Sacerdotall Function and separated from the undefiled Communion the whole Synod having given their Vote in these express words The Church of the Romans doth not receive to Communion the Heretick Petrus who hath long since been both condemned by the Vote of the Sacred Chair and also Excommunicated and Anathematized Against whom though nothing else were objected yet even this would be sufficient that having been ordained by Hereticks he could not preside over the Orthodox This also was contained in the said Sentence But that Acacius Bishop of Constantinople deserves a severe reproof the thing it self has demonstrated because in his Letter to Simplicius he has termed Petrus an Heretick but at this present hath not detected it to the Emperour for he ought if he had loved Zeno to have done this but he loves the Emperour with a greater ardency of affection than he has for the Faith But let us reduce our Relation to the following Series of affairs There is extant an Epistle of Acacius's written to the Bishops in Egypt and to the Ecclesiasticks and Monks and to the whole body of the Laity wherein he has attempted to repair and make up the Schism which had hapned Concerning which affair he wrote also to Petrus Bishop of Alexandria CHAP. XXII Concerning the disturbances at Alexandria and in severall other places on account of the Synod at Chalcedon THE Schism therefore increasing at Alexandria Petrus after he had again Anathematized Leo's Epistle and the Acts of the Chalcedon Synod and those persons who would not embrace the writings of Dioscorus and Timotheus perswaded some of the Bishops and Archimandrites to communicate with himself And because he could not induce others to do the same he drove most of them from their own Monasteries For which reasons Nephalius made a journey to the Imperial City and gave Zeno an account of these matters Whereat Zeno was sorely troubled and sends Cosmas one of his own Protectors to Alexandria who gave forth many and great Menaces against Petrus on account of procuring an Unity in regard by his own roughness he had raised a great dissention But Cosmas when nothing succeeded according to his wish and design returned to the Imperial City having only restored the Ejected Monks to their own Monasteries Again therefore the Emperour sends Arsenius whom he had preferred to be Prefect of Egypt and Dux of the Companies of the Militia He being arrived at Alexandria in company with Nephalius made a
but in other places where the Distemper arrived its chastisement was more light Nor did this Pestilence rage at any certain and set season of the year nor after it had raged did it in a like manner recede But it seized some places at the beginning of Winter others in the Spring time others in Summer again othersome during the procedure of the Autumn And in some Cities when it had touched some parts it abstained from infecting the other parts thereof And you might frequently see in a City not infected some Families utterly destroyed But in other places one or two Families having been consumed the rest of the City in future continued untouch't by the Distemper But after a more accurate inspection into the matter we found that those Families which had continued untouch't were on the year following the only ones which suffered by this Distemper But that which was the most wonderfull thing of all was this that if it hapned that the Inhabitants of those Cities infected removed to any other place where this Distemper raged not they were the only persons seized with these Diseases who coming out of infected Cities made their Residence in Cities uninfected And these things hapned frequently both in Cities and in other places at the periods of those Cycles termed the Indictions But most especially on the 2 d year of each Indiction almost a totall destruction befell men In so much that I my self who write these things For I thought good to interweave into this History what has a relation to my self by a fit insertion of what is Congruous at places opportune and convenient I my self I say who as yet frequented the School of a Grammer-Master was seised with those termed the Bubo's about the beginning of this Pestilentiall Distemper And in those Sicknesses which raged at severall times I lost many of my Children my Wife and severall others of my Relations my Servants also and very many of those who lookt after and tilled my Grounds the Circles of the Indictions dividing as 't were the Calamities that befell me amongst themselves At what time therefore I did write these things being in the fifty eighth year of mine age within these two last years when this Distemper had raged at Antioch now the fourth time For the fourth Cycle of the Indictions hath passed from the beginning of this calamitous Disease besides the persons forementioned I lost my Daughter and my Grandchild born of her Further this Distemper consisted of a complication of Diseases For in some it began from the head and having made the eyes bloudy and tumified the face it descended into the throat and sent the person seized with it from among men In others there hapned a looseness of the Belly In othersome arose Bubo's and thence hapned very high Feavers and within two or three days they died being as firm and â—ound in body and mind as those who had been afflicted with no Distemper Others became distracted and mad and so ended their lives Carbuncles also breaking out of the body destroyed many men Some persons having once twice and thrice been seized with this Distemper and escaped with their lives afterwards were infected with it again and died The ways likwise of contracting this Distemper were different and manifold and such as were unaccountable For some died meerly by conversing and living together in the same house others by a touch only othersome by entring into an house again others contracted the Infection in the Forum Some having fied out of infected Cities continued uninfected themselves but imparted the Disease to those who were not infected Others contracted no Distemper at all although they had lived with many infected persons and had touched not only persons Distempered but those likewise who were dead Othersome although they made it their business to destroy themselves because of the loss of their Children or Families and on this account especially were continually conversant with the infected nevertheless as if the Disease made a resistance against their will were in no wise seized with it This Pestilentiall Distemper therefore has raged Two and fifty years as I have said till this present time having out-done all Plagues which ever hapned before But Philostratus admires because in his time a Plague raged Fifteen years Now the Events after this yet to come are uncertain in regard they proceed thither whither it shall seem well pleasing to God who certainly knows both the Causes of things and also whither they tend But I will return to that place from whence I have digressed and will give a Narrative of the rest of Justinian's Transactions CHAP. XXX Concerning Justinian's insatiable Avarice JUstinian was indeed a person of an insatiable Avarice and â—o extravagant a Lover of what was another's that for Gold he sold his whole Empire to those who governed the Provinces to the Collectors of the Tributes and to any persons else who for no cause at all are wont to frame Plots against men Besides by patching Calumnies together he punished many and almost innumerable persons whose possessions were great with the loss of their whole Estates Further if a woman who got her livelyhood by the prostitution of her body had falsely objected a familiarity or mixture against any one out of her desire to procure what he had immediately all the Laws were abolished and made null and provided she had made Justinian partaker of her filthy gain she might remove all the riches of the person calumniated to her own house Nevertheless the same Emperour was profuse in his expending money in so much that he erected many holy and magnificent Churches every where and other pious Houses for the taking care of men and women as well young as old and of those disquieted with Various diseases and he allotted vast Revenues out of the Income whereof these things might be done He likewise did infinite other pious Acts and such as are well pleasing to God provided the doers thereof perform those works with such Goods as are their own and offer their pure Actions as a sacrifice unto God CHAP. XXXI Concerning the Great Church of Saint Sophia and that of The holy Apostles FUrther the same Emperour erected not only many other Churches at Constantinople of a gracefull composure in honour to God and his Saints but he also built that great and incomparable Work the like whereto is not to be found any where on record to wit that most spacious Church of Saint Sophia a Structure beautifull and eminent and which exceeds the possibilty of a description Nevertheless as far as I am able I will attempt to describe this Church The fabrick of the Sanctuary is a Tholus erected upon four Arches raised to so vast an heighth that 't is very difficult for those who look steadfastly from below to see the Top of the
Hemisphaere but such as stand above though they be persons very bold and daring will in no wise attempt to look down and cast their eyes downwards to the Pavement The Arches are raised empty from the Pavement to the very Covering or Top of the Roof On the right hand and on the left opposite to the Arches are placed Pillars framed of Thessalick Stone and they bear up Hyperâ—a which being underpropt by other such like Columns give a liberty to those that are desirous of looking down from on high upon the Mysteries To which place also the Empress comes on Holidays when She is present at the Sacred performance of the Mysteries But the Columns placed at the East and West are so left that there should be nothing which might hinder the admiration of so vast a greatness The Porticus's of the forementioned Hyperâ—a finish so great a Work with Pillars and small Arches Further that the Miracle of this Structure may be plainer and more manifest I have resolved to insert here the number of Feet both of its Length Breadth and Heighth as likewise the empty spaces and heighth also of the Arches The measure therefore is this The length from that Door opposite to the Sacred Concha where the unbloudy Sacrifice is offered unto the Concha it self is an Hundred and ninty Feet the breadth from North to South One hundred and fifteen Feet the heighth from the Center of the Hemisphaere to the Pavement is an Hundred and eighty Feet The breadth of each of the Arches is ...... Feet The length from East to West contains Two hundred and sixty Feet The breadth of their Light is Seventy five Feet There are besides at the West two other Porticus's very splendid and open Courts on all sides of an admirable Beauty and Gracefullness The same Justinian built the Church of The Divine Apostles which will not readily give precedency to any other Temple In which Church the Emperours and the Prelates are customarily interred But concerning these and such things as these let thus much every way suffice to have been said CHAP. XXXII Concerning the Emperour Justinian's madness rather than kindness shown towards the Faction of the Venetiani THere was also another thing in Justinian that exceeded the utmost ferity of Savage Beasts which whether it proceeded from a fault of Nature or from sloth and fear I cannot say but it took its beginning from that popular Sedition termed Nica. For he seemed so highly to favour the one of the Factions I mean that of the Venetiani that they committed murders upon persons of the contrary Faction at noon day and in the midst of the City and not only feared not punishments but also obtained rewards in so much that hence it hapned that many were made Murderers Moreover a liberty was indulged them of entring even into houses of plundring the riches laid up therein and of selling miserable men their own safety And if any one of the Magistrates had attempted to punish them he endangered his own safety 'T is certain a personage who was Comes of the East because he had ordered some Seditious persons to be beaten with Bow-strings he himself was lead through the midst of the City and scourged with Bow-strings Callinicus likewise Governour of Cilicia because according to the prescript of the Laws he had inflicted a capitall punishment upon two Cilician Murderers Paulus and Faustinus who fell upon him and would have murdered him was Crucified undergoing this punishment on account of his great prudence in passing judgement and of his observing the Laws Hence it hapned that those of the other Faction having fled out of their own Country and finding reception amongst no men what ever but being driven from all places as persons most detestable beset Travellers and committed Rapines and Murders and all places were filled with untimely deaths Robberies and such like horrid and impious Crimes But sometimes he turned to the contrary opinion and slew the Venetiani themselves subjecting them to the Laws to whom he had given permission of perpetrating nefarious Facts in a Barbarick manner throughout every City But to give a perticular Narrative of these matters is a thing above Relation or any compass of time nevertheless these things I have mentioned are sufficient for the making a conjecture concerning the rest CHAP. XXXIII Concerning Barsanuphius the Asceta AT the same time Divine persons and such as were Workers of great Miracles lived in various parts of the world but such of them whose Glory shone every where were thus termed Barsanuphius by extract an Egyptian This person lead an unfleshly life in the flesh in a certain Monastery near the Town Gaza insomuch that he performed many Miracles and such as are superiour to any Relation Moreover 't is believed that he lives at this present shut up in his Cell although Fifty years and upwards are now past since he hath been seen by any person or has pertaken of any thing that is upon the Earth Which things Eustochius Prelate of Jerusalem disbelieving when he had ordered the Cell wherein this man of God had inclosed himself to be dug open a fire brake out thence which burnt almost all persons that were there present CHAP. XXXIV Concerning the Monk Symeon who for Christ's sake feigned himself a Fool. MOreover at the City Emisa there was one Symeones this person had in such a manner divested himself of the Garment of Vain-glory that amongst all persons who knew him not he was accounted an Idiot although he abounded with all manner of wisdom and divine Grace Further this Symeones for the most part lived alone by himself allowing no person what ever a Liberty of knowing either when or in what manner he prayed to God nor permitting them to know at what time he abstained from or partook of nourishment at home At some times being abroad in the streets he seemed to be a person distracted and to have nothing of prudence or wisdom in him At other times he would go into a Victualling-house and eat of what ever food or provision he met with when he was hungry But if any person bowed his head and reverenced him he would immediately run from that place in anger being afraid that his own Virtue should be found out by the Vulgar And in this manner Symeones behaved himself in the Forum But there were some persons that held a familiarity with him with whom he usually conversed without any thing at all of dissimulation Amongst those of his acquaintance therefore one had a maid who having been debauch't and got with child by some person when she was forced by her Masters to declare the man who had done this she affirmed that Symeones had had to do with her in private and that she was with child by him and that she would swear that the matter was so and if
need should require could manifestly prove the thing Which when Symeones had heard he assented saying that he carryed flesh about him which was a frail and mutable thing But when this matter came to be divulged amongst all persons and Symeones as it seemed was obnoxious to a great ignominy he withdrew himself and feigned that he was ashamed When therefore the woman's time of delivery was come and she sate in the usuall posture of women in Travail her Labour caused most acute many and intollerable pangs and brought the woman into the imminentest danger of her life But the Birth fell not in the least Symeones therefore being designedly come thither when he was requested by those present to go to Prayers he declared before them all that the woman should not be delivered untill she would confess who was the Father of the child in her womb Which when she had done and had named the true Father the Infant leap't forth immediately Truth it self doing as 't were the office of a Mid-wife The same person was one time observed to go into the house of a Strumpet and having shut to the door he and she continued alone for some time after this he opened the door again and ran away in great hast looking round least any one should see him whereby he much increased the suspicion In so much that the persons who had seen him brought forth the woman and enquired of her both what the meaning of Symeones's coming into her was and why he made so long a stay The woman swore that for three days before that because of her want of necessaries she had tasted of nothing but water only but that Symeones had brought victualls and meat and a vessell of Wine along with him and having shut the door had spread the Table and bad her go to supper and fill her self with provisions because she had been sufficiently afflicted with want of nourishment and she fetcht out the Remains of the victualls which Symeones had brought to her Further some small time before that Earthquake hapned which shook Phoenice Maritima wherein Berytus Byblus and Tripolis suffered more than other Cities the same Symeones holding a whip on high in his hand scourged most of the Columns in the Forum and cryed out Stand You must dance Because therefore nothing was done unadvisedly and without design by this man some persons present at his doing hereof took particular notice of those Columns which he passed by and did not scourge which Pillars fell not long after being ruined by the Earthquake Moreover he did very many other things the Relation whereof requires a peculiar Treatise CHAP. XXXV Concerning the Monk Thomas who in like manner feigned himself a Fool. THere was also at the same time one Thomas who followed the same course of life in Syria Coele This person went one time to Antioch to receive the annuall stipend allotted for the maintenance of his own Monastery For this annuall stipend was ordered to be paid out of the Revenues of the Antiochian Church Anastasius Oeconomus of the same Church in regard the said Thomas troubled him frequently gave him one day a box on the ear with his hand Whereat when the persons present with them were much offended Thomas said that neither he himself would receive any thing more of the annuall stipend nor should Anastasius pay any more Both which things came to pass Anastasius ending his life on the day following and Thomas being translated to an immortall life in the Hospitall of the Infirm at the Daphnensian Suburb whilst he was on his Return home They laid his dead Body in the Monuments of the Strangers But in regard when one or two had been buried after him Thomas's Body was still above them God showing a great Miracle even after his death for the other Bodies were removed and thrust down the Inhabitants admire this holy person and declare the thing to Ephraemius Then his Holy dead Body is removed to Antioch with a publick Festivity and a solemn pomp and is honourably buried in the Coemitary having at its translation caused the Pestilentiall distemper which then raged at Antioch to cease And the Inhabitants of Antioch do magnificently celebrate an anniversary Feast in honour of this Thomas till these our times But let us return to the proposed Series of our History CHAP. XXXVI Concerning the Patriarch Menas and concerning the Miracle which hapned then to the Boy of a certain Hebrew ANthimus having been ejected as I have said out of the Chair of the Imperial City Epiphanius succeeded in that Episcopate and after Epiphanius Menas in whose time hapned a Miracle highly worthy to be recorded There is an ancient usage at Constantinople that when a great quantity of the Holy parts of the immaculate Body of Christ our God are left remaining some young Boyes of their number who frequent the Grammar-Schools are sent for that they may eat them Which thing having hapned at that time the Son of a Glass-maker as to his oopinion a Jew was called amongst the other Boyes This child told his Parents who enquired the reason of his stay what had hapned and what he together with other boyes had tasted of His Father highly incensed and enraged snatcht up the boy immediately and threw him into the Furnace of coals wherein he usually formed Glass But his mother sought for her son and when she could not find him she went all about the City mourning and making great lamentation And on the third day after standing at the door of her husband's work-house she called her Son by his name weeping and tearing herself The Boy knowing his mother's voice answered her out of the Furnace Shee breaks open the doors goes in and sees her Son standing in the midst of the coals the fire having not touch't him in the least The child when afterwards asked in what manner he had continued un-hurt said that a woman cloathed in a purple garment came to him frequently gave him water quenched the coals that were near him and fed him as often as he was hungry Which passage having been brought to the hearing of Justinian he ordered the boy and his mother to be Baptised in the Laver of Regeneration and enrolled them amongst the Clergy but his father because he would not embrace the profession of Christianity was by the Emperour's order crucified in the Suburb Sycae as designing to have murdered his own son These things hapned in this manner CHAP. XXXVII Who were Bishops of the Greater Cities at that time AFter Menas Eutychius ascends the Episcopall Throne at Constantinople But at Jerusalem after Martyrius Salustius succeeds in that See and after him Helias After Helias Petrus and after Petrus Macarius whose Election the Emperour approved not of so that he was afterwards Ejected out of his own Chair For they affirmed that he asserted
certain to them CHAP. XXXVII That those who possess such places and Gardens and Houses shall restore them but without the Mean-profits FUrther that no ambiguity may appear in this our Precept but that every one may with readiness understand what the Law is let all persons know that if they are possest either of a Ground or of an House or of a Garden or of any thing else of the forementioned persons Estates it will be good and advantagious to themselves both to confess it and to restore it with all imaginable celerity And although it may be most manifestly apparent that some persons have received great profits from those Estates by an unjust possession yet we judge a demand of those Fruits to be in no wise just CHAP. XXXVIII In what manner Supplicatory Libells ought to be presented in reference to these persons NEvertheless let such men of themselves ingeniously acknowledge what profits they have gathered and whence and let them supplicate for a pardon of their offence to be granted them from Us both that their former Avarice may be cured by such an emendation and also that the supream God receiving this satisfaction in place of some repentance as 't were may be rendred propitious and remit their offences But they who have been constituted Owners of such Estates if such men either deserve or can have this Title given them alledging this in defence of themselves will per adventure say that it was impossible they should abstain from those things then when a manifold spectacle of all manner of mischiefs was set before their eyes when men were cruelly ejected incompassionately destroyed carelesly cast forth when Proscriptions of innocent persons were frequent the fury of Persecutors insatiable and sales of Goods every where visible But if any men do insist upon such discourses as these and do persist in their insatiable purposes and intentions they shall be sensible that such a practise will not be suffered with an impunity to themselves especially in regard on this account chiefly we give our help and Ministery to the supream God Whatever things therefore a destructive necessity hath heretofore forced to be received it s now dangerous to keep And besides 't is necessary to lessen Lusts not to be satiated partly by considerations and partly by Examples CHAP. XXXIX That the Exchequer shall restore to the Churches Grounds and Gardens and Houses NOr shall the Exchequer if it be possest of any of those things forementioned be permitted firmly to retain them But as 't were not daring to utter any thing of Obloquie against the sacred Churches those things which for a long time it hath unjustly detained them it shall at length justly restore to the Churches All things therefore whatever which may rightly appear to appertain to the Churches whether they be Houses enjoyed as a Possession or certain Fields and Gardens or whatever else they be no right belonging to the Dominion being diminished but all things continuing firm and entire We order to be restored CHAP. XL. The Martyria and Coemiteries are ordered to be yielded up to the Churches MOreover who doubts but those places which have been honoured with the Bodies of the Martyrs and are the Monuments of their glorious departure do belong to the Churches Yea rather who would not even command that In as much as there can be no Gift more valuable nor can there be any other Labour pleasanter and which has in it more of advantage than that by the impulse of the divine Spirit a diligent care be taken about these matters to the end that those places which with wicked pretexts have been taken away by unjust and most flagitious men being justly yielded up may be restored again to God's sacred Churches CHAP. XLI That such as have bought things belonging to the Church or have received them as a gift must restore them BUt because it appertains to an entire and absolute providence that they should not be past over in silence who either by a right of Emption have bought any thing of the Exchequer or by a Title of donation have possest themselves of any thing as granted to them having in vain extended their insatiable desires to such Goods Let all such persons know that although they have attempted to alienate Our Clemency from themselves by reason of their most notorious audaciousness in making such purchases nevertheless that our Benignity shall not be wanting to them so far as 't is possible and becoming But let it suffice thus far to have treated concerning these matters CHAP. XLII An Earnest Exhortation to worship God FUrther whereas it hath been made apparent by most evident and most perspicuous demonstrations partly by the power and might of the Omnipotent God and partly by the Exhortations and Assistances which He desires should frequently be given by Me that that calamitous grief and disquietude which had heretofore seized the whole Complex of Humane affairs hath now been banished from all places under the Sun all of you in generall and each person in particular by a most accurate inspection do perceive what and how great that Power what that Grace is which hath wholly extinguished and destroyed the Seed as I may so say of the most flagitious and wickedest men but hath recalled the gladness of the Good and abundantly diffused it throughout all Regions and which hath permitted all immaginable Liberty to all persons that they should again both pay a meet worship to the divine Law it self with the highest veneration and also in a befitting manner revere those who have consecrated themselves to the service of that Law Who having risen up out of a most profound darkness as 't were and received a clear knowledge of Affairs will in future exhibite a due observancy and a pious and agreeable honour to this Law Let it be published in Our Eastern parts CHAP. XLIII That those things which Constantine had established by Laws were by him really accomplished and performed THese were the Constitutions contained in the Emperours first Edict sent to us Immediately therefore the Orders contained in this Law were effectually put into Execution and all things were transacted contrary to what a little before had been audaciously perpetrated by Tyrannick Cruelty And they to whom the Law granted them enjoyed the Imperial Indulgences CHAP. XLIV That he preferred Christians to the Government of Provinces but if any of the Governours were Pagans he forbad them to sacrifice AFter this the Emperour put his hand seriously to the work And in the first place most of those he sent as Governours of the Nations distributed throughout the Provinces were persons dedicated to the salutary Faith But if any of them seemed addicted to Gentilism it was forbidden them to Sacrifice The same Law
aim that as the authority of the truth doth daily demonstrate it self by new Miracles so the minds of us all should with all modesty and unanimous alacrity become more carefull and diligent about an observation of the Holy Law Which thing in regard I judge to be manifestly apparent to all men my desire is you should most especially be perswaded of this that there is nothing which I have a greater care about and concern for than that we should adorn that sacred place which by God's command I have unburthened of that most detestable accession of the Idol as 't were of some ponderous and heavy weight which place by God's determination was made holy from the beginning but was afterwards demonstrated to be more holy out of which he hath brought to light the Truth and Certainty of Our Saviour's passion with magnificent and stately structures CHAP. XXXI That He would have this Church built so as to exceed all the Churches in the world for beauty of Walls Columns and Marbles THerefore it does well become Your Prudence so to dispose and make provision of all materials necessary for the work that not only the Church it self may in stateliness excell all others in what place so ever but also that the other parts of it may be made such as that all the beautifullest structures in whatever City may be out-done by this Fabrick And as concerning the raising and exquisite workmanship of the walls We would have you know that the care thereof hath by Us been committed to Our Friend Dracilianus Deputy to the most Famous the Praefecti Praetorio and to the President of the Province For it has been ordered by Our Piety that Artificers and Workmen and whatever else they may be informed of from Your Prudence as necessary for the Structure shall by their care be forthwith sent But concerning the Columns or Marbles whatever You Your Self on sight of the Modell shall judge to be more sumptuous and usefuller make it Your business to inform Us by Letter that when we shall understand from Your Letter how many and what manner of Materials You stand in need of they may be conveyed to you from all parts For 't is but reasonable that that most admirable place of the whole world should be beautified according to its dignity and worth CHAP. XXXII That Macarius should write to the Presidents concerning the beautifying of the Concha and concerning Workmen and Materials FUrther I desire to know of You whether You think good to have the inner Roof of the Church Arched or Embowed or made of any other sort of Work For if it be Embowed it may also be gilded with Gold It remains therefore that as soon as may be Your Holiness should inform the forementioned Judges how many Workmen and Artificers and what money for Expences there will be need of and that Your Holiness take care to give Me a speedy account not only concerning the Marbles and Columns but in reference also to the Embowed Roofs if You shall judge that to be the more beautifull Work God preserve You Beloved Brother CHAP. XXXIII How the Church of Our Saviour was built which the Prophets had termed New-Jerusalem THese were the Contents of the Emperour's Letter his order was immediately followed by the things themselves effectually put in execution And in the very Martyrium of Our Saviour the New-Jerusalem was built over against that most celebrated Old Jerusalem which having been reduced to the utmost degree of Ruine and desolation after that nefarious Murder of Our Lord underwent the punishment of its impious Inhabitants Opposite to this City therefore the Emperour erected the Trophie of Victory which Our Saviour had gained over death with a rich and gorgeous splendour And this perhaps was that fresh and New Jerusalem spoken of in the Oracles of the Prophets concerning which there occurs so many and such large expressions uttered by the divine Spirit it self In the first place therefore he adorned the sacred Cave in regard it was the Head of the whole work to wit that divine Monument at which an Angel shining with a celestial light heretofore declared to all men that Regeneration which was demonstrated by our Saviour CHAP. XXXIV A description of the Fabrick of The most Holy Sepulchre THis Monument I say in regard it was the Head of the whole work the Emperour's Munificence in the first place adorned with Eximious Columns and with all imaginable beauty and rendred it glorious and splendid by various sorts of Ornaments CHAP. XXXV A description of the Atrium and of the Porticus's AFter that he passed to a most Spacious place open to the pure air The Ground whereof he beautified by paving it with shining or bright stone and inclosed it on three sides with Porticus's that were extended to a vast length CHAP. XXXVI A description of the Walls Roof Beauty and Gilding of the Church it self FOr to that side placed opposite to the Cave which side lookt towards the rising Sun the Basilica was joyned a Work admirable and stately raised to an immense height and extended to a vast length and breadth The In sides of which Structure were covered with Crusts of Marble that were of different colours but the outward surface of the Walls being beautified with polisht Stones cemented together by exact joynts made a most glorious and beautifull shew nothing inferiour to the appearance of Marble As to the top of the Church he covered the outward part of the Roof with Lead in regard that was the strongest defence against Winter showers But the Inner Roof being set with Carv'd Lacunaria and spread like some great Sea all over the Church by Tables joyned one with another and covered all over with the purest Gold made the whole Church shine as 't were with Rayes of Light CHAP. XXXVII A description of the double Porticus's on both sides and of the three Eastern Gates FUrther at both the sides double Porticus's as well beneath as above in length equalled the whole Church the Roofs of which Porticus's were likewise variously adorned with Gold Of these Porticus's they which were in the Front of the Church were under-prop't with vast Columns but those which were more inward were born up by piles of Stone most beautifully adorned on the outside Three doors fitly placed at the rising Sun received the multitudes of those that went in CHAP. XXXVIII A description of the Hemisphaere and of the twelve Columns with their Capitals OPposite to these doors was the Hemisphaere the Head of the whole Work which was stretch't to the top of the Church This Hemisphaere was begirt with twelve Pillars equall to the number of our Saviour's Apostles The heads of which Pillars were adorned with vast Capitals made of Silver
Episcopate You may determine such things as may be agreeable to the Tradition of the Apostles For such matters as these having been well prepared and ordered Your Prudence will be able so to direct this Election according to the Canon of the Church and Apostolick Tradition as the Rule of Ecclesiastick discipline does require God keep you Beloved Brethren CHAP. LXIII In what manner He endeavoured to destroy Heresies SUch were the admonitions which the Emperour gave to the Prelates of the Churches advising them to do all things in order to the glory and commendation of the divine Religion But after he had made a riddance of all dissentions and had reduced the Church of God to an agreement and Harmony of doctrine He past from thence and was of opinion that another sort of impious persons were to be supprest and destroyed in regard they were the poyson of Mankind These were a sort of pernicious men who under the specious disguise of Modesty and Gravity ruined the Cities Whom Our Saviour somewhere terms false Prophets or ravenous Wolves in these words Beware of false prophets which come to you in sheeps clothing but inwardly they are ravening wolves Ye shall know them by their fruits By the transmission of a precept therefore to the Presidents of Provinces He put to flight the whole Tribe of these sort of persons But besides this Law the Emperour composed an enlivening Exhortation directed to them by name wherein he incited those men to hasten their repentance For he told them that the Church of God would be to them a Port of safety But hear in what manner He discoursed even to these persons in his Letter to them CHAP. LXIV Constantine's Constitution against the Hereticks VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To the Hereticks ACknowledge now by the benefit of this Law O ye Novatianists Valentinians Marcionists Pauliani and you who are termed Cataphrygae in a word all of you who by your private Meetings breed and compleat Heresies in how many Lyes the vanity of your Opinions is wrapt up and in what manner your Doctrine is compounded of certain pernicious poysons in so much that by you the healthy are reduced to weakness and the living to a perpetual death Ye Enemies of Truth ye Adversaries of Life and ye Councellours of destruction All things amongst you are contrary to Truth agreeable to filthy impieties stuft with absurdities and fictions whereby you compose Lyes afflict the Innocent and deny Believers the light And sinning continually under a Mask of Divinity you defile all things Ye wound the innocent and pure consciences of men with blows that are mortal and deadly and ye ravish even the day it self I had almost said from the eyes of men But what necessity is there of recounting every particular Especially since neither the shortness of the time nor the urgency of Our Affairs will suffer Us to speak concerning your Crimes according as they deserve For your impieties are so large and immense so filthy and full of all manner of outragiousness that a whole day would not be sufficient for a description of them And besides 't is fit we should remove our ears and turn away our eyes from things of this nature least by a particular declaration of them the pure and sincere alacrity of Our Faith sâ—ould be defiled What reason is there then that We should any longer tolerate such Mischiefs Especially since Our long forbearance is the cause that even those who are sound become infected with this pestilential distemper as ' t were Why therefore do we not immediately cut off the roots as we may so term them of such a mischief by a publick animadversion CHAP. LXV Concerning the taking away the Meeting-places of hereticks WHerefore in as much as this perniciousness of your improbity is not any longer to be born with We declare by this Law that no one of you shall in future dare to hold Assemblies And therefore We have given order that all those your houses wherein you hold such Assemblies shall be taken away and this Care of Our Majesty does extend so far as that the congregations of your superstitious madness shall not meet together not only in publick but neither in a private house nor in any places whereto the Right or Title is peculiar Therefore what ever persons amongst you are studious of the true and pure Religion which is a thing far more commendable and better let them come over to the Catholick Church and hold communion with its sanctity by the assistance whereof they may arrive at the Truth But let the Errour of your perverted mindes I mean the execrable and pernicious dissent of Hereticks and Schismaticks be wholly separated from the felicity of Our Times For it becomes Our Blessedness which by God's assistance We enjoy that they who lead their lives buoy'd up with good hopes should be reduced from all manner of Extravagant Errour to the right way from darkness to the light from Vanity to the Truth Lastly from Death to Salvation And to the end that the force and power of this Remedy may be effectual and prevalent We have given order that all the Conventicles of your Superstition as We have said above I mean the Oratories of all sorts of Hereticks if it be fit to term them Oratories shall without any contradiction be taken away and without any delay delivered to the Catholick Church but that the rest of the places shall be adjudged to the publick and that no Licence shall be left to you of holding Meetings there in future So that from this present day your illegal Congregations shall not dare to meet either in any publick or private place Let it be published CHAP. LXVI That impious and prohibited Books having been found amongst the Hereticks very many of them returned to the Catholick Church IN this manner therefore the Dens of the Heterodox were by the Imperial Order laid open and the wild Beasts themselves that is the Ring-leaders of their impiety were put to flight Now some of those persons who had been deceived by them being put into a fear by the Emperour's Menaces crept into the Church with a mind and meaning that was false and counterfeit and for a time play'd the Hypocrites And because the Law commanded that a search should be made after the Books of those men they who made evill and forbidden Arts their business were apprehended On which account they practised dissimulation and did all things to the end they might purchase themselves safety But others of them betook themselves to a better hope with a purpose of mind that was hearty true and sincere Further the Prelates of the Churches made an accurate inspection into both these sorts of persons and such as they found coming over to the Church under a disguise who were hid under the skins of Sheep them they drove away
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
in the midst together with the Church it self Moreover Basilicae Baths Rooms to lodge and eat in and many other apartments built for their use who kept the place were joyned to the Porticus's and were equall to them in length CHAP. LX. That in this Church also He built Himself a Sepulchre ALL These Edifices the Emperour Dedicated with this intent that He might consign to posterity the memory of our Saviour's Apostles But he had another design in his mind when he built this Church which purpose of his was at first concealed but in the end it became known to all men For he had designed this place for himself after his death foreseeing by a transcendent alacrity of Faith that his own Body should after death be made a partaker of the Apostles appellation to the end that even after death He might be esteemed worthy of the prayers which should be performed there in honour of the Apostles Having therefore raised twelve Capsae there as some Sacred Columns in honour and memory of the choire of the Apostles he placed his own Ark in the midst on each side of which lay six Capsae of the Apostles And this as I have said he prudently considered of namely where his Body might be decently deposited after he had ended his Life Having in his mind ordered these matters long before he consecrated a Church to the Apostles believing that their memory would be usefull and advantagious to his Soul Nor did God account him unworthy of those things which by his prayers he expected For as soon as the first Exercises of the Feast of Easter had been compleated by him and when he had past over our Saviour's day rendring it splendid to himself and a Festival to all other persons whilest he was intent upon these things and spent his Life herein to the very Close of it God by whose assistance he performed all these things opportunely vouchsafed him a divine passage to a better allotment CHAP. LXI The Emperour 's Indisposition of Body at Helenopolis and his Prayers Also concerning his Baptisme AT first an unequal temper of Body hapned to him together therewith a distemper seized him Soon after which he went to the warm Baths of his own City thence he goes to the City which bore the name of his own Mother where having made his abode for some considerable time in the Oratory of the Martyrs he put up his Prayers and Supplications to God And when he perceived that the end of his Life drew near he thought this was the time of purgation of all those sins which he had committed throughout his whole Life firmly believing that whatever sins as a man he had faln into and committed would be washt from off his Soul by the efficacy of mystick words and by the salutary Laver. Having therefore considered this with himself kneeling upon the pavement he humbly beg'd God's pardon making a confession of his sins in the very Martyrium in which place likewise he was first vouchsafed imposition of hands with prayer Removing from thence he goes to the Suburbs of the City Nicomedia where he called the Bishops together and spake to them in this manner CHAP. LXII Constantine's request to the Bishops that they would confer Baptism upon him THis was the time long since hop't for by me when I thirsted and prayed that I might obtain Salvation in God This is the Hour wherein even We may also enjoy that Seal which conferrs immortality the Hour wherein We may partake of that Salutary Impression I had heretofore taken a Resolution of doing this in the streams of the River Jordan where Our Saviour himself in a likeness to us is recorded to have partaken of the Laver. But God who best knows what is advantagious to Us in this place vouchsafes Us a participation thereof Let therefore all doubt be removed For if the Lord of Life and Death will have Us continue our Life any longer here and if it be once so determined concerning me that I may in future be assembled with the people of God and being made a member of the Church may together with all the rest partake of the prayers I will prescribe my self such Rules of living as may befit a servant of God These were the words he spake They performed the Rites and compleated the Divine Ceremonies and having first enjoyned him whatever was necessary made him a partaker of the Sacred Mysteries Constantine therefore the only person of all those that ever were Emperours was by a Regeneration perfected in the Martyria of Christ and being dignified with the Divine Seal rejoyced in Spirit and was renewed and filled with the Divine Light The joy of his mind was great by reason of his transcendency of Faith but he was stricken with an amazement at the manifestation of the Divine Power After all things had been duely performed He was clothed with white and Royal Garments which shined like the Light and rested himself upon a most bright Bed nor would he any more touch the purple CHAP. LXIII In what manner he praised God after he had received Baptism AFter this he lifted up his voice and poured forth to God a prayer of thanksgiving Which ended he added these words Now I know my self to be truly blessed now 't is evident that I am accounted worthy of an immortal life now I have an assurance that I am made a partaker of Divine Light Moreover he termed them miserable and said they were unhappy who were deprived of such great Blessings And when the Tribunes and Chief Officers of the Military Forces came in and with tears bewailed their own misfortune that they themselves should be left desolate and prayed for his longer Life He answered them also and said that now at length he was vouchsafed true life and that only He himself knew what great Blessings he had been made a partaker of Wherefore that he hastned and would by no delayes defer going to his God After this he disposed of every thing according to his own mind And to those Romans who inhabit the Imperial City he bequeathed certain Annual Gifts But he left the inheritance of the Empire as 't were some paternal Estate to his own children ordering all things in such a manner as he himself thought good CHAP. LXIV The death of Constantine on the Festival of Pentecost about noon FUrther all these things were transacted in that great Solemnity of the most venerable and most sacred Pentecost which is honoured with seven weeks but is sealed with the number one In which Festival hapned both the Ascent of the Common Saviour into the Heavens and also the descent of the Holy Spirit upon men as the Divine Scriptures do attest In this Solemnity therefore the Emperour having obtained those things we have mentioned
before the Hearse The Companies of the Milice march't before Troop by Troop in a Military Order and behind followed an innumerable multitude of people But the Hastati and Scutarii surrounded the Emperour's Corps When they were come to the Church of our Saviour's Apostles they deposited the Coffin there And thus the new Emperour Constantius honouring his Father as well by his presence as other befitting Offices in a due manner performed his Funeral obsequies CHAP. LXXI The performance of the solemn prayers in that termed the Martyrium of the Apostles at the Funeral of Constantine BUt after he had withdrawn himself together with the Military Companies the Ministers of God as likewise the Multitudes and all the Congregation of the Faithfull came forth and by prayers performed the Rites of the Divine worship At which time this Blessed Prince lying on high upon a lofty place was celebrated with praises Likewise a vast number of people together with those persons consecrated to God no◠without tears and great lamentation poured forth prayers to God for the Emperour's Soul thereby performing a most gratefull Office to this pious Prince Further herein also God demonstrated his singular Favour towards his Servant because after his death he bequeathed the Empire to his own dear Sons who were his Successours and because agreeable to his own most earnest desire the Tabernacle of his thrice-blessed Soul was vouchsafed a place with the Monument of the Apostles to the end namely that it might be honoured in the same degree with the name of the Apostles and that it might be joyned with God's people in the Church and might be vouchsafed the Divine Rites and Mystick Service and might enjoy a Communion of the Holy Prayers but that He himself possest of the Empire even after death managing the whole Government by a Return to Life as 't were Victor Maximus Augustus might in his own name still Rule the Roman State CHAP. LXXII Concerning the Bird termed the Phoenix NOt like that Egyptian Bird which being the only one of her kind is said to die upon an heap of Spices at her death making her self a sacrifice and presently as 't is reported is restored to life again out of those very ashes and raising her self by her wings appears the same in kind that she was before But in the same manner with his Saviour rather who like wheat sown from one Grain diffusing himself into many by the blessing of God hath brought forth an Ear of Corn and hath filled the whole world with his fruits In a like manner hereto this thrice-blessed Prince by the Succession of his Children from being one has been made many in so much that throughout all Provinces Statues are raised in honour of Him together with his Sons and the usual name of Constantine obtaines even after his death CHAP. LXXIII In what manner they Stamp't Constantine on Coyns ascending up into Heaven as ' t were MOreover Coyns were Stamp't bearing this impress on the fore-side they exprest this Blessed Prince with His Head covered But on the Reverse he was represented sitting like a Charioteer in a Chariot drawn by four Horses and taken up into Heaven by a hand stretcht out to him from above CHAP. LXXIV That whereas God had been honoured by Him He was on the other hand deservedly honoured by God THese Miracles the supream God laid before our very eyes in the person of Constantine who was the only Prince of all the preceding Emperours that had openly profest himself a Christian whereby God manifestly declared How great a difference he made between those who thought good to worship him and his Christ and them that had embraced a contrary opinion Who having brought a War upon God's Church thereby rendred him their Enemy and Opposer And indeed the disastrous and unfortunate close of every of their Lives has produced a most convincing Argument of the greatness of the divine hatred towards them in the same manner that the death of Constantine has rendred the pledges of God's favour in reference to him manifest and apparent to all men CHAP. LXXV That Constantine was more pious than any of the foregoing Roman Emperours VVHo being the Sole Emperour of the Romans that had honoured God the Supream King with a Transcendency of piety and the only one that had freely and boldly published the Doctrine of Christ to all men and the only person as I may say that had raised his Church to such a degree of Honour and Glory as no one had ever done before and the only person that had totally destroyed the Errour of Polythëism and confuted all the Rites and Modes of such a Superstition is the only person also that was vouchsafed such honours both in this Life and after death as no one either amongst the Graecians or Barbarians is reported ever to have obtained Nor can there be any one mentioned amongst the ancient Romans themselves from the Remotest Times to this present Age who may be compared with this our Prince THE EMPEROUR Constantine's Oration WHICH HE ENTITLED TO THE CONVENTION OF THE SAINTS CHAP. I. The Preface makes mention of Easter and that Christ having been several ways beneficial to all men hath had plots framed against him by those on whom he has conferred favours THE more than usual Brightness and Splendour both of the Day and Sun the Preface of the Resurrection the new Reparation of Bodies long since dissolved the Foundation of the promise and the way leading to Life eternal the day namely of the Passion is now come Dearest Doctours and all the rest of You My Friends Ye Multitudes of Believers are far more Blessed than others Ye who worship God the very Authour of Religion and who as well by an inward sense of every particular Soul as by outward Expressions do without intermission praise Him according to those Rules contained in the Divine Oracles But Thou Nature Mother of all things What of this sort hast Thou ever conferred upon the world Or rather what is in any wise Thy work In as much as He who is the Authour of all things was the Framer of thy Sanctity also For He it is who has adorned Thee in as much as the Beauty of Nature is a Life agreeable to God But those things prevailed afterwards which are directly contrary to Nature namely that no one should adore God the Authour of all things with a congruous worship and that it should be supposed that all things were managed not by Providence but Chance in a disorderly and discomposed manner And although the Prophets inspired by the Divine Spirit particularly and in express words foretold these things to whom Credit ought to have been given yet impious injustice made its Resistance by all manner of devices hating and reproaching the
was that a veneration of Thee seized the very Spectatours themselves You might indeed have seen the Executioners and Tormenters wearied out with torturing the Bodies of the Pious and sorely perplext at the Labour and Trouble they met with but the Bonds you might have beheld broken and the Engines of Torture loosed and the fires which were brought extinguished but on the contrary the constancy and Boldness of the Pious not in the least weakened or abated What advantage therefore hast Thou made by attempting these things O Thou wickedest of Men What was the occasion of this thy outragious Fury Thou wilt peradventure say that thou performedst these things in honour to the Gods What Gods were those Or what Notion conceivest thou in thy mind that is worthy of the Divine Nature Didst Thou suppose the Gods to be angry in the same manner with Thee If therefore they were such it was expedient to wonder at their Resolution rather than obey their impudent Commands whereby they ordered just men to be unjustly slain But Thou wilt perhaps affirm that these things were done by Thee on account of the institutions and establishments of Thy Ancestours and by reason of the Opinion of Men. I pardon Thee For those institutions are exactly like to the Actions done by Thee and flow from one and the same Fountain of ignorance Thou thoughtest perhaps that there was some excellent power and virtue in Images made in the shape of a man by Workmen and Artificers Wherefore Thou paidst a worship to them making it Thy whole business that they should not at any time be polluted with filth those Great and Eminent Gods forsooth standing in need of humane Care CHAP. XXIII Concerning the Polity of the Christians and that the Deity rejoyces in those who leade Virtuous lives and that we ought to expect a Judgment and a Retribution COmpare Our Religion with Your Rites Is there not amongst Us a genuine Concord and a lasting Humanity and Goodness of Nature Is there not amongst Us such a Reprehension for a fault as may produce amendment not ruine And a cure which may bring forth safety not Cruelty Is there not amongst Us a sincere Faith also in the first place towards God and then towards the Natural Community of men Do not We exercise a Compassion towards those against whom Fortune has waged a War Is there not an honest plain and sincere life and such as does not cover wickedness with the mask of any subtil fraud and a knowledge of him that is truly God and of his Monarchy This is true Piety this is a Religion that is sincere and wholly uncorrupt This is the most prudent course of life and they who have embraced it tend directly to an eternal life making their passage through some splendid High-way as ' t were For no person who enters upon such a course of life and who purifies his mind from all pollution of His Body does wholly die but he must be said to perform the Office appointed Him by God rather than to die For He who has confessed God does not give place either to Contumelie or Rage But couragiously enduring necessity has the Trial of his suffenance as his Viaticum in order to his procuring himself the Divine Clemency Nor is it to be doubted but the Deity gives a kind reception to men endued with Virtue For it would be most absurd that as well persons in great power as men of an inferiour Rank should shew themselves gratefull towards those and should compensate their favours by whom they are either reverenced or have kindnesses shown them but that He who is above all and who is the Ruler over all and is the Chiefest Good it self should be negligent in making a Retribution Who does accompany us thorowout all Our Lives and is present with us as often as we do any Good And forthwith commends and rewards Our Fortitude and Obedience but deferrs the complement and perfection of that Reward till another time For the whole Account of Our lives shall then be cast up And if all things be found well and right the Reward of an Eternal life shall follow but a condigne punishment shall be inflicted on the wicked CHAP. XXIV Concerning Decius Valerianus and Aurelianus who ended their lives miserably because of their Persecution of the Church I Ask Thee now Decius who heretofore didst insult over the Labours of the Just who hatedst the Church and didst inflict punishments on those who had lived holily what doest Thou now do after this life With what and how afflictive Miseries art Thou now prest Indeed that interval of time which was between Thy Life and Death has sufficiently demonstrated Thine Infelicity when having been overthrown with Thy whole army in the Scythick Fields Thou didst expose the Roman Empire so highly celebrated in all places to the contempt and scorn of the Goths Thou also Valerian After Thou hadst declared the same Bloudiness and Cruelty towards God's Servants hast made a manifest discovery of God's Holy and Just Judgment being taken prisoner by the Enemy and carried up and down in Bonds drest in thy purple and thine other Imperial Attire but at length by the order of Sapor King of the Persians Thy skin was pull'd off and preserved from corruption by salt whereby Thou wert made an Eternal Trophy of Thine own Calamity And Thou Aurelian The chief promoter of all impieties by how manifest a Stroke of Divine Vengeance whilst raging with fury Thou rannest thorow Thracia wert Thou slain in the midst of the High-way and filledst the Tracks of the publick Road with Thine impious Bloud CHAP. XXV Concerning Diocletian who with infamy resigned the Empire and by reason of his persecuting the Church was stricken with Thunder BUt Diocletian after that Bloudy Cruelty of his Persecution being condemned by a sentence which he pronounc't against himself because of the harm he received by the loss of his wits was punished by being shut up in one despicable House What was the advantage therefore which he got by his raising a War against our God This I think that he might finish the remaining part of his Life in a continual fear of being Thunder-struck The City Nicomedia does attest this nor are they silent who saw the thing with their own eyes of which number I my self am one The Palace was destroyed and Diocletian's own Room Thunder and a fire from Heaven ruining and devouring it Indeed the event of those things had been predicted by prudent persons For they were not silent nor did they conceal their lamentation of affairs which were managed with so much of indignity but with freedom spake their minds openly and in publick and discoursed one with another in this manner What outragious fury is this How extravagant is this arrogancy of power that men should dare to wage a
Golden Cross to the Church of Saint Sergius the Martyr 523. 2. He marries Sira a Christian woman contrary to the Persian Laws 524. 1. Chrysanthus Bishop of the Novatianists at Constantinople 372. 1. 374. 1. Chrysaybius Protector to Theodosius an enemy to Flavianus Bishop of Constantinople 408. 2. 421. 2. why he was angry with Flavianus 401. 2. Chrysargyrum a Tax abolished by the Emperour Anastasius 470. 2 c. It was paid by common whores every fourth year ibid. Zozimus affirms this Tax to have been begun by Constantine the Great 472. 1. Evagrius denies it 472. 2 c. Chrysopolis a City of Bithynia a Sea-port of the Chalcedonians 382. 2. 211. 1. Chrysotelia that is a Golden Tax first brought up by Anastasius 474. 2 c. Church its Gifts 77. 1. 82. 2. Churches very large and spatious built by the Christians before Diocletian's Persecution 140. 1. Church of Acacius the Martyr at Constantinople 368. 1. Church at Alexandria termed Casâ—reum 376. 2. another Church there called Alexander's 375. 1. Church Anastasia at Constantinople 331. 1. Church of the Goths at Constantinople 356. 2. Church is not wont fiercely to persecute Hereticks 370. 2. Church the disturbance thereof is usually accompanied with Tumults in the State 329. Church its affairs depend on the will and appointment of the Emperours ibid. Church of Rome its priviledge 251. 2. Church of the B. Virgin Mary at Antioch was called Justinian's Church from the Builder's name 512. 1. 518. 2. Church Library first founded by Alexander Bishop of Jerusalem 102. 2. Circesium a Castle which is begirt by the Rivers Euphrates and Abora 505. 1. Clarus Bishop of Ptolemaïs in Syria 89. 1. Claudianus a Noble Poet. 416. 1. Clearchus Praefect of Constantinople 308. 2. Clemens Saint Paul's companion the third Bishop of Rome 32. 1. 38. 2. His Epistle to the Corinthians 39. 1. 48. 2. He rendred Saint Paul's Epistle to the Hebrews into Greek ibid. Clemens Alexandrinus 78. 2. 271. 1. 290. 1. was Master of the Catechetick School at Alexandria 94. 2. 96. 2. His Books 97. 2. Cleobians Hereticks amongst the Jews 63. 2. Cleomedes is Deified 302. 2. Clopas or Cleophas was the Brother of Joseph 38. 1. Caele-Syria afterwards named Syria Secunda 467. 2. Caemeteries of the Christians 122. 2. 125. 1. Assemblies wont to be held in them 172. 2. Comentiolus by the Emperour Mauricius is sent Master of the Milice into the East 522. 1. Comites of the first and second Order 606. 2. Communion of the Laicks 113. 2. Conon from being Bishop of Apamia becomes a Souldier in the Army of the Isauri 469. 2. Conon Abbot of the Monasterie of Saint Saba in Palestine 495. 2. Constantia wife to Licinius Sister to Constantine the Great 236. 1. Constantianae Baths so called at Constantinople 308. 1. 366. 2. Constantinus Junior's Letter to the Alexandrians 246. 2. His death 247. 1. Constantine saluted Augustus by the Souldiers 149. 1. 209. 2. Sees the sign of the Cross in the Heavens 210. 1. 540. 2. Erects the signe of the Cross in Rome 177. 2. 544. 1. Invites his Subjects to Embrace Christianity 567. 1 c. His Empire was not Bloudy 576. 1. He entertains the Bishops at a Banquet 581. 1. He forgives his Subjects the fourth part of the Tribute 607. 1. On Easter-day he bestows Alms on all persons 613. 2. He abolishes the penalties of Single-life and want of Children 614. 2 c. during his Reign two Vices prevailed Covetousness and Hypocrisie 624. 2. He is Baptized at Nicomedia 628. 1. 243. 2. He dyes on the day of Pentecost 629. 2. His Funeral very splendid 630. 1 c. He was buried in the Church of The Apostles 631. 2. Constantine built two Churches at Constantinople the one called Irene the other The Apostles 229. 2. 253. 1. Constantius Chlorus Father to Constantine the Great a most Religious Prince 149. 1. He did not persecute the Christians ibid. and 535. 1. His Clemency towards his Subjects 535. 1. how he tryed their zeal for the Christian Religion 536. 2. when he dyed 209. 2. Constantia a Mart-Town of the Gazaei 618. 2. Consubstantial in what sense to be taken 304. 1. Consulate of Paulinus and Julianus 227. 2. of Felicianus and Titianus 244. 1. Consulate of Acindynus and Proculus 247. 1. of Marcellinus and Probinus 248. 1. of Constantius III. and Constans II. 250. 2. of Eusebius and Rufinus 257. 1. of Sergius and Nigrinianus 264. 1. 266. 1. of Constantius Aug. VI. and Gallus II. â—69 â— of Constantius VII and Gallus III. 270. 1. of Arbetion and Lollianus ibid. of Dacianus and Cerealis 278. 1. Of Eusebius and Hypatius ibid. of Constantius X. and Julian III. 282. 2. of Taurus and Florentius 283. 2. and 284. 2. Consulate of Julian Aug. IV. and Salustius 299. 2. Consulate of Jovian Aug. and Varronianus 304. 2. Consulate of Valentinian Aug. and Valens Aug. I. 306. 1. 2. of Gratianus and Dagalaisus ibid. of Lupicinus and Jovinus 310. 1. of Valentinian II. and Valens II. ibid. of Valentinian III. and Valens III. 313. 2. of Gratianus II. and Probus 315. 2. of Valens Aug. V. and Valentinian Junior I. 327. 1. of Valens VI. and Valentinian Junior II. 328. 1. Consulate of Ausonius and Olybrius 330. 1. of Gratianus Aug. V. and Theodosius I. 331. 1. of Merobaudes and Saturninus 337. 1. of Richomeres and Clearchus 337. 2. of Arcadius Aug. and Bauton ibid. of Theodosius Aug. II. and Cynegius 338. 1. of Tatianus and Symmachus 341. 1. of Theodosius III. and Abundantius 350. 2. of Arcadius III. and Honorius II. 351. 1. of Olybrius and Probinus ibid. Consulate of Caesarius and Atticus 352. 2. of Honorius IV. and Eutychianus 353. 1. of Stilichon and Aurelianus 367. 1. of Honorius VI. and Aristaenetus 366. 2 of Stilichon II. and Anthemius 367. 1. of Arcadius Aug. VI. and Probus ibid. of Honorius VII and Theodosius II. 367. 2. 372. 1. of Bassus and Philippus 368. 2. of Honorius IX and Theodosius Junior V. 372. 1. of Honorius X. and Theodosius VI. 376. 2. of Monaxius and Plintha 377. 1. of Honorius XIII and Theodosius X. 379. 2. of Asclepiodotus and Marinianus 381. â— Consulate of Theodosius Junior XI and Valentinianus Caesar. I. 383. 2. of Theodosius Junior XII and Valentinianus Aug. II. 383. 2. of Hierius and Ardaburius 384. 2. of Felix and Taurus ibid. of Theodosius Junior XIII and Valentinianus III. 385. 2. of Bassus and Antiochus 387. 2. of Theodosius XIV and Maximus 391. 1. of Areobindus and Aspar ibid. of Isidorus and Senator 393. 1. of Theodosius XVI and Faustus 393. 1. and 357. 1. of Theodosius XVII and Festus 394. 2. Coracio an Egyptian confuted by Dionysius Alexandrinus 130. 1. Cornelius a Centurion the first of the Gentiles that was baptized by Peter 17. 2. Cornelius Bishop of Antioch 63. 1. Cornelius Bishop of Rome 108. 2. His Letter against Novatus 223. 1. Cornelius Gallus the first Praefect of Egypt 473. 2. Cornutus a Philosopher 101. 2.
Cosmas Bishop of Epiphania in Syria refusing to consent to Severus's Synodick Letters separates from his communion and sends him a Libel of deposition 469. â— Councils always summoned by the Emperours autority since they became Christians 329. Councils in Asia against Montanus's Heresie 81. 2. Councils their usefulness and necessity 547. 2. Council in Palestine concerning the celebration of Easter-day 86. 2. Council at Rome under Pope Victor concerning the same question ibid. Council of the Bishops of Pontus about the same affair ibid. Council of the Bishops in Gallia about the same thing ibid. Council of the Churches of Osdroena and Mesopotamia ibid. Council in Arabia against the Errours of Beryllus 107. 1. Another Council in Arabia 108. 1. Council at Rome against Novatus 112. 2. Council of Africk against Novatus ibid. Council at Antioch about the Lapsed and concerning Novatus's Opinion 116. 1 2. Council at Iconium and Synnada concerning re-baptizing Hereticks 119. 2. Council of Antioch against Paul of Samosata 132. 2. Council at Rome about the Cause of Caecilianus 194. 2. Council at Orleance concerning the same matter ibid. Council at Alexandria under Athanasius 290. 1. Council at Alexandria under Theophilus against Origen's Books 360. 1. Council at Antioch 248. 1. Draught of the Creed published there 249. 1. Council at Antioch celebrated by Acacius 283. 2. Council at Antioch under Jovianus 303. 2. Council of Ariminum 271. 2. Council of Constantinople 242. 1. Council of Constantinople under Constantius 281. 1. Council of Constantinople under Theodosius 331. 2 c. Council of Constantinople against John Chrysostome 365. 2. Council of Ephesus against Nestorius 387. 1. 403. 1. c. Council at Jerusalem 240. 2. A second Council at Jerusalem 263. 1. Council of the Macedoniani at Antioch 330. 2. Council of the Macedoniani at Lampsacus 306. 1. Council at Millain 271. 1. Council of Nice or Nicaea 577. 2 c. two reasons thereof 215. 2. the Canons 227. 1. Subscriptions of the Bishops day and year when held ibid. it s Synodick Letter 219. 1. c. Council at Nice in Thracia 275. 2. Council of Novatians in the Village Pazum 324. 1. Council of Novatians at Sangaram 344. 1. Council at the Oak against John Chrysostome 363. 2. Council at Seleucia in Isauria 278. 1. it was divided into two parts as was the Ariminum-Council 278. 2. Council at Serdica 256. 2. Council of the Bishops of Sicilie 312. 2. Council of Sirmium 266. 1. Draught of the Creed published there 266. 2 c. Council of Tyre 23â— 1. Deposes Athanasius 240. 1. Council of Constantinople under Justinian on what account convened 495. 2. The matters transacted therein 49â— 1 c. Council at Ephesus the second there over which Dioscorus Bishop of Alexandria presided 408. 2. therein Eutyches is restored and Flavianus condemned 409. 1. Council at Chalcedon and the affairs transacted there 421 2. 423 c. the Draught of the Creed published there 425. 1 2. An Epitome of the Acts of that Council 437 c. Council of the Bishops of Asia in the City Ephesus under Basiliscus 451. 1. the supplicatory-Libel presented by them to Basiliscus ibid. Creed the Draught of that published in the Nicene Council 217. 1. 218. 2. Creeds how many were set forth 281. 2. Crescens is sent into the Gallia's by Saint Paul the Apostle 32. 1. Crescens a Cynick Philosopher 60. 1 2. Cyonius a Philosopher 101. 1. Cross the signe thereof salutary and vivifick 556. 2. 678. 1. Constantine used to seal his face with the signe thereof 576. 2. He set up the signe of the Cross in the palace 593. 2. Signa of the Cross the Defence and Guard of the Empire ibid. the Amulet of Daemons 674. 1. its power and efficacy 679. 2 c. Crosses of Sylver in the Church 359. 1. Cross the salutary and vivifick wood thereof in the City Apamia 488. 1. Cabit of the Nile carried to Scrapis's Temple 230. 2. Constantine orders it to be carried into the Church ibid. Culcianus a fierce persecutor of the Christians is slain 181. 2. Cars a Scythian commands the right-wing of the Roman Army and routs the Persians 508. 1. He makes an irruption into the Persians Country and winters there 509. 1. Cynegica a Region not far from Antioch 467. 2. 497. 2. Cypriana so the Carthaginians termed the Feast-day of Saint Cyprian 485. 1. Cyprianus the Bishop 112. 2. was of opinion that Hereticks ought to be re-baptized 117. 2 c. Cyrillus Bishop of Antioch 135. 2. Cyrillus is ordained Bishop of Alexandria 372. 2. His power more than Sacerdotal ibid. He drives the Jews out of Alexandria 375. 2. He writes to Nestorius 403. 1. He presides in the Synod of Ephesus 404. 1. His Letter to John Bishop of Antioch 405. 1. Cyrillus is ordained Bishop of Jerusalem 276. 1. being deposed appeals to a greater Synod 280. 1. Cyrinus Bishop of Chalcedon 363. 2. dyes by a putrified wound 366. 2 c. Cyrus King of the Persians 532. 1. Cyrus Bishop of Beroea 235. 2. Cyrus Praefect of the Praetorium famous for his Poetry 416. 1. D. DAcidizus a Sea-port 314. 2. Dadastana a place in the Confines of Galatia and Bithynia 304. 2. Dalmatius the Caesar. 263. 2. Dalmatius the Censor Son to Constantine's Brother 238. 2. Damas Bishop of Magnesia 47. 2. Damasus is ordained Bishop of Rome 324. 1. Damophilus or Demophilus what He wrote concerning the City Rome 515. 2. Daniel the Prophet his praise 651. 2 c. Daras in Mesopotamia is built by the Emperour Anastasius in the Frontiers of the Persians and Romans 470. 1 2. is besieged by Chosroes 505. 2 c. and is taken 506. 1. is restored to the Romans 523. 1. Deacons seaven of them ordained by the Apostles 15. 2. Decius the Emperour's Edict against the Christians 110. 2. His death 660. 1. Decuriones enrolled in the Registers of the Curiâ— were Senators as ' t were 475. 1. Dedication of the Martyrium or Jerusalem Church 621. 2. Demetrianus Bishop of Antioch 116. 2. 118. 1. Demetrius Bishop of Alexandria 86. 1. Demophilus See Damophilus Demophilus a Bishop 272. 1. 273. 2. Demophilus is made Bishop of Constantinople 313. 2. is ejected by Theodosius 331. 2. Description of the Church at Tyre 188 c. Description of the Jerusalem Church 189 c. Description of the Dominicum at Antioch 594. 1. 680. 1. of the Church of the Apostles at Constantinople 626. 1. Desposyni by that name the kindred of our Saviour were called as were likewise those descended from them 10. 1. They came from Naâ—ara and Cochaba ibid. Dexippus an Historian wrote the wars of the Scythians 513. â— Didymus a blind man 320. 1. Three Books of his concerning the Trinity 320. 2. Didymus a Monk 317. 1. Digamists by some not admitted to the Sacrament 348. 1. Diocaesarâ—a a City of Palestine 270. 1. Dio Cassius brought down the Roman History as far as the Empire of Antoninus Elagabalus 513. 2. Diocletian's Edicts
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was amongst the Alexandrians 375. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decurions 576. 1. Polycarp whether he came to Rome on account of the controversie concerning Easter 88. 2. In what year he came to Rome ibid. The day of his Martyrdom 60. â— Porphyrius why called Malchus and Bataneotes 100. when he lived ibid. Potamius Bishop of Lysbone was banished together with Hosius 268. 1. Power or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used but concerning the Greater Judges 536. 1. Praefects of the Praetorium and the other Judges prefixed the Emperours Letters before their own Edicts 179. 1. Praefects of the Praetorium had the title of Clarissimi in Constantine's time 587. 2. 606. 2. Praefecture of the Praetorium was the highest of all dignities 47â— 1. it had two Chests 475. 1. also Numerarii of Gold 471. 1. Praenetum the name of a Town variously written 364. 2. Praepositi Laborum or rather Laboru that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Laborum 554. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 41. 2. Presbyters performed the publick prayers together with the Bishop 410. 2. Presbyters were not ordained without the consent of the Clergy and people 114. 1. Presbyters were termed Priests of the second Order 191. 2. 194. 2 c. Presbyter whom Constantia at her death recommended to Constantine who he was 236. 2 243. 2. Praesens Numen present deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 2. Praesentes or Praesentales Milites present Milice who they were 477. 2. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Priscus Rhetor the Historian was a Thracian born at Panium a Town in Thracia 436. 1. a passage in Theophanes in mended ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct to cultivate 623. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Village at some distance from a City 123. 2. Proclus Chief of the Sect of the Cataphrygians 29. 2. Proconsul of Thracia 281. 1. Procopius two Martyrs of that name 157. 1. Procurators of the familia Gladiatoria or company of the Gladiatours 163. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 663. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propose the name of a person to be ordained 220. â— 603. 1. Prophetae so the High-priests amongst the Egyptians were termed 53. 1. Prophets that are true how to be distinguished from the false one 82. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live according to example 647. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proseuchae of the Jews 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take pains 405. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the changes of fortune ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligence attention 457. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it imports 41. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be published it was a word which the Emperours added to their Laws 604. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to publish an Edict 516. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief or first of the Presbyters 359. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Provost or Chief â—87 1. Psalmâ— or 〈◊〉 when first in use in the Church 23. 2. 90. â— Psalms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129. 2. Q. QUadratus Proconsul of Asia under whom Polycarp suffered Martyrdom in what year he bore the proconsulate 57. 2 c. Quadratus Bishop of Athens a different person from Quadratus the disciple of the Apostles 64. 1. Quaternions and Ternions 618. 2. Quirinius or Gyrenius when president of Syria â— 1. Quirus instead of Cyrus and Quinegius for Cynegius 466. 1. R. REcusatory-Libels wherein Patriarchs requested of the Emperour that they might have leave to relinquish their Bishopricks 479. 1. Regius Morbus to signifie the Leprosie 9â— 2. Religion of the Christians defined 658. 1. Rhetoricians were initiated by a certain rite 374. 2. the Rhetorician's Pallium ibid. and 389. 2. Rhossus or Rhosse a City of Cilicia 97. 1. Roman-Church their Liberality and Bounty towards the poor 118 â— Romans when they left off burning their dead 1â—6 â— Rufinus's Letter to Ursacius 108. 1. S. SAbaiarius a Nick-name given to Valens by the Citizens of Chalcedon 308. 1. Sabbaâ—um magnum or the Great Sabbath what it is 57. 2. Sabbath not kept as a fasting-day amongst the Romans in Lent 346. 1. nor in the Ember-weeks 348. 1. Sabellians Hereticks 119. 1. Sacerdotes Provinciae the Chief-priests of a Province 150. 1. 173. 1. Sacred Scripture a threefold difference of the books thereof 43. 1. Sacrifices of the Heathens were not totally abolished by Constantine 613. 2. Schismaticks returning to the Church were more kindly received than Hereticks 604. 2. Scholastici Advocates 357. 1. Scholia what meant by that word 62. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it means 105. 1. Scribes amongst the Jews were the Keepers and Expounders of the Law 35. â— c. Scythae so the Greeks call them whom the Latines tâ—rm Goths 578. 1. 607. 2. Secretum what it was 134. 1. Secular Judges who were present at a Council when criminal matters were under debate pronounced sentence but in a matter of faith they concerned not themselves 424. 1. 439. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to calumniate or extort 133. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chappell wherein was the Tomb of a Martyr 422. 2. Selâ—ucus was called Nicaror not Nicanor 505. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excepta excerptions 440. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 84. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Origen ought in Latine to be termed Excepta not excerpta 440. 1. Senate for an house or court 366. 2. Septuagint Translation when made 78. 1. whether they translated all the books of Scripture ibid. and whether in separate cells ibid. Serapis in what manner worshipped by the Egyptian Priests 340. 1 2. why he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. His Temple when demolished ibid. Serdican-Council how many Bishops present at it 257. 1. 〈◊〉 a passage in him mended 407. 2. 〈◊〉 Augustus was called also Serpentius or Serpentinus 429. 1. Showes amongst the Romans were ordinary and extraordinary 72. 1. Sibylls whether they foretold things by divine inspiration 652. 2 c. Signes of the Zodiack were by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 1. Silentiarii who they were 432. 1. Simon Magus's death when it hapned 22. 1. Sirmium three Synods there and their three Draughts of the Creed 266. 2. Sirmium-Synods in what years convened ibid. and 269. 1. Sitting the usual posture of mourners amongst the Jews 20. 2. Socrates seems to have been a Novatianist 367. 2. whether he was a Novatianist 277. 1. Son of God was by antient Divines termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 645. 2. He is termed The Middle between the Father and things created 683. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Solomon's Book of Proverbs was called 64. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hands on or ordain 114. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sepulchral Monuments 2â— 1. 28. 2. Stephen the Deacon on what year he suffered Martyrdom 15. â— Stephen the Pope whether he
did they look upon any Country as their own besides the heavenly Jerusalem Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the term in the original So the Ancient Greeks called that which the latter call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an allegory as they term it when one thing is said another is to be understood Vales. e From these words of Philo we may easily perceive that these Therapeutae were not Christians For the professours of Christianity were then of a very fresh date Besides what writings could these be The Books of the Prophets they were not for Philo separates them from these speaking of them a little before They could not be the Gospels nor the Epistles of the Apostles for they were scarce written in Philo's age however they could not then be called the writings of antient persons at least by Philo. Vales. f The composition of Psalms and Hymns was not in use so early in the Church as these words of Philo must suppose if we understand them to be spoken of the Christians that came in after the times of Antoninus when learned men began to embrace the Christian Faith So that neither can these words of Philo be any ways understood of Christians The junior Pliny indeed in his Epistle to Trajan Lib. 10. Epist. 97. says it was a custome of the Christians in their Coetûs carmen Christo tanquam Deo dicere secum invicem i. e. to say one with another by turns a verse or Hymn to Christ as unto God But there is a difference between saying and composing a song or Hymn and besides this was long after Philo's time See D r Hammonds preface to his Exposit on the Psalms and M r Gregory's Posthumous works Discourse 2d. g Eusebius means that whole week which precedes the feast of Easter which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great week and we the Passion week But in Philo's Book there is no mention of this feast of Easter He speaks indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a great solemnity but by his following words 't is evident he means the Jewish-feast of weeks or our Pentecost Vales. h He means the Presbyters concerning whom See Philo in his said Book De vitâ contemplat p. 899. Edit Par. Vales. a This Book of Philo's is not now extant Vales. b In Suidas this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inscription Suidas took from Sophronius the interpreter of Jerom. But our excellent M. SS Maz. Med. Fuk and S r Henry Savills have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore I agree with Nicephorus who rightly distinguisht the two Books of Philo the one of which was entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of flight and choice the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of nature and invâ—ntion Whence it appears that that Book of Eusebius's which Nicephorus made use of was in this place more correct than our copies Vales. c 'T is manifest that Philo wrote three Books on this Subject That Dreams are sent from God The first of which is lost the second is extant in the Paris Edition of Philo pag. 465. in the beginning whereof he makes mention of a former Book which he had written on that subject The third is also extant in the same Edition pag. 1108. but misplaced Whether he wrote any more than these three is uncertain Suidas mentions five Books of Philo's De Somniis Vales. d In the Maz. and Fuk. M. SS it s written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truer for there was onely one Book that bore this Title In a M. S. copy of Philo's works in the Library of Auspurg this Book of Philo's De Providentiâ is confounded with another of his Adversus Flaccum Indeed this Book De Providentiâ is lost But there is an eminent fragment of it in Eusebius De preparat Libr. 8. cap. Ultim and in Libr. 7. cap. 21. Vales. e I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Jews for so this Book is quoted by Eusebius in his 8 B. De Preparat Evangel chap. 10. where there is a most elegant place produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. out of the Apologie of Philo for the Jews Rufinus confirms this our emendation who turns this place thus de Judaeis Apologeticus Liber Vales. f Jerome makes mention of this Book of Philo's in his interpretation of the Hebrew names Moreover Philo having onely interpreted those names that occur in the Law and the Prophets Origen added afterwards an interpretation of the words and names of the New Testament supplying that which seemed to be wanting in Philo's Book as Jerome writes in that Book of his now mentioned Vales. g Eusebius took this out of the Acts of the Apost chap. 18. v. 2. And Orosius writes as he had it out of Josephus that this was done in the ninth year of Claudius But that place of Josephus which Orosius quotes is not now extant Therefore Orosius seems to me to have forgotten himself And truely it is not very likely that Claudius the Emperour who had so great a kindness for the Jews as appears by his many Edicts extant in Josephus should drive the Jews in particular out of the City I should rather think whenas there was a great famine at Rome which in Eusebius's Chronicon is said to have happened in the tenth year of Claudius that Claudius expelled all forreiners out of the City amongst whom were the Jews also For so Augustus did before and 't was frequently practised by the following Emperours as oft as the City of Rome was in any scarcity of Provision and so I judge that place of Luke in the Acts is to be understood But if any one relying on the Authority of Suetonius whose words are these Judaeos impulsore CHRESTO assiduè tumultuantes Româ expulit in the Life of Claudius See D r Hammonds Annot. on Acts 26. v. 31. does reject this our Opinion I will not much withstand him All the Chronologers downwards follow Orosius as does also Barronius in his Annals Whom I much wonder at in that when he had placed this Edict of Claudius on the ninth year of his Reign he should also cast the Jerusalem Council upon the same year Which is manifestly repugnant to the History of the Acts of the Apostles For after the Jerusalem Council which is related Acts 15 Paul going back to Antioch delivered the Epistle of the Apostles to the brethren and is said to have tarried there some time After this being parted from Barnabas he went into Syria and Cilicia Preaching the Word of God Then he travelled into Phrygia Galatia and Mysia where he was warned by the Holy Spirit in a dream to sail into Macedonia and first Preach't the Faith of Christ at Philippi after that at Thessalonica and Berea Sailing thence to Athens he staied there a good while expecting Timothy and Sylas and Preached the Word of God to the Athenians Then going to Corinth
Apollinaris as Rufinus and Christophorson supposed Vales. p This was a great man amongst the Montanists who boasted himself to be a Confessour and a Martyr and was so audacious as like an Apostle to write a general Epistle to the Churches in recommendation of this New Prophecy Apollonius speaks much concerning this man in the following chapter Vales. a In the foregoing chapter we observed that the name Miltiades was put for Alcibiades On the contrary here Alcibiades is crept into the Text of Eusebius instead of Miltiades In Nicephorus t is Miltiades but neither he nor Christophorson understood this place Vales. b Rufinus and Baronius were mistaken in that they supposed these following words were taken out of Miltiades's book For this nameless Authour quotes nothing out of Miltiades's book but onely out of the Cataphrygians answer to Miltiades's book which thing translatours understood not Now the meaning of this place is this there is a great difference between the true Prophets and the false For the true Prophets who were filled with the spirit of God did foretell things future in a quiet and serene temper of mind But the false Prophets as was Montanus uttered what they said in a raging and mad temper of mind Indeed this was the chief objection of the Ecclesiasticks against the Montanists who boasted they were inspired with a Prophetick spirit because they Prophecied in an extasie But we read that no Prophet either under the Old or New Testament did ever Prophecy in an extasie Therefore Miltiades wrote a book against them which was thus entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Prophet ought not to speak in an extasie of mind See Epiphanius advers Haeres Montanist chap. 2. 4 and Chrysostom Homil. 29. on the 1 Epist. Corinth Vales. c Jerom Refinus and other Translatours thought Miltiades dedicated his Apology to the Roman Emperours called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because at that time there was onely one Roman Emperour to wit Commodus I judge the Governours of Provinces are here rather meant For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does commonly signifie the Presidents of Provinces To these therefore Miltiades dedicated his Apology as did Tertullian afterwards who calls this Miltiades the Rhetorician of the Churches Vales. a Montanus instituted three â—ents every year and besides them two weeks of abstinence wherein nothing but dry meats were to be eaten So Tertullian in his book de jejuniis and Jerom in his Epistle to Mercella Apollonius objects here against Montanus his instituting fasts by a Law not that 't is a fault to observe fasts or as if 't were not lawfull for some in the Church to proclaim fasts for the Apostle S t John appointed a three days fast â—t Ephesus before he betook himself to the writing his Gospel But Montanus had no power to proclaim a fast being an Heretick an excommunicated person and no Presbyter Apollonius therefore does deservedly blame him because of his own head not by Apostolick tradition he instituted fasts Vales. b In the Maz. Med. Fuk. M. SS and in Nicephorus this woman is called Prisca which is confirmed by Rufinus Tertullian and Firmilianus Robert Stephens calls her Priscilla Vales. c The Montanists covered their avarice under the pretext of Religion and specious term of Oblations as Apollonius says a little before in this chapter Vales. d Christophorson thought the Cross was meant here but doubtless Apollonius means bonds which Themison could not endure for Christs sake For that which he calls the sign of confession here in the next words he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonds Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original At Athens there was an house so called behind the Temple of Minerva Polias wherein the publick treasury was laid So says Harpocration on that word In all the Temples there was such a place as Varro asserts B. 4. But here this term must mean the publick Registry where the publick Records are kept Vales. * Mat. 10. 9 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term which Rufinus translates an Apostate Vales. * He means Montanus g The Greeks call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines term crines tingere seu rutilare to die or make the hair red To doe which they made use of ashes which had been put into lye as Varro says See Hesychius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is a kind of colouring stuff which is used to make the eye-brows black h I perceive now why Eusebius places Apollonius after the Authour without a name of whom he spake in the foregoing Chapter For because that anonymous authour says he wrote his books fourteen years after the death of Montanus and Maximilla and in regard Apollonius does here say Montanus broacht his new Prophecy 40 years before he wrote therefore Eusebius supposed Apollonius to be a later writer than that anonymous Authour In which as I judge he is much out For Apollonius wrote his book whilest Montanus and his mad Prophetesses Priscilla and Maximilla were yet alive which appears from these passages Let the Prophetess answer us concerning Alexander who terms himself a Martyr with whom she feasts c and again And yet the Prophet does pretend himself ignorant of this man whom he has converst with for many years Eusebius quotes in this Chapter Apollonius therefore does not say 40 years were past from the death of Montanus when he wrote this book but onely that Montanus had set a broach his false Prophecy 40 years before he went about to write this book against him Let us suppose therefore Montanus to be thirty years old when he set up to be a Prophet he could not be above 70 years old when Apollonius wrote his book against him Neither had he Maximilla and Priscilla for his companions as soon as ever he began his heresie but as I judge they were ensnared by him a long while after Vales. a Eusebius in his 6 th B. cha 12. calls these men Pontius and Caricus Jerom in Catalogo calls them Carinus and Pontius Vales. b So the Ancients termed the prophesie of Montanus and his associates as may be seen from Tertullian de Jejuniis Jerom in Catalogo Firmilian in his Epistle to Cyprian and the old Authour quoted by our Eusebius chap. 16. of this B. Vales. c The reading of the Maz. Med. Fuk. and Savill M. SS agrees with our translation to wit by all the Brotherhood in the world The Kings M. S. and Robert Stephens read it thus by all the Brotherhood in Christ over the whole world Vales. d Debeltum or Develtum a Colony in Thracia is mentioned by Geographers and in the old Coyns which John Tristan put forth Anchialus also hereafter named is a City of Thracia sufficiently known But why should the subscriptions of the Bishops of Thracia be put to the Epistle of Serapion Bishop of Antioch If I may make a conjecture I
from one Bishoprick to another secondly that he was joyn'd as an assistant to another Bishop while he was yet alive which was afterwards forbid in the Council of Sardis Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus and Christophorson doe not translate this place well but Hieronymus renders it truly according to the sense though not word for word he translates it thus Narcissus salutes you who before me govern'd this Bishoprick and now governs the same in prayers with me Alexander's meaning was undoubtedly this that Narcissus onely assisted him in prayers but in no other part of the Office of Bishop Which makes him adde that he was an hundred and sixteen years old signifying thereby that he perform'd the Office and Narcissus being very old had onely the Title and name of Bishop Vales. d Alexander wrote this Epistle in the heat of Persecution while he was 〈◊〉 prison before he was elected to the Bishoprick of Jerusalem as appears by these words calling himself the prisoner of Christ. Hence Eusebius does not well by reckoning in his Chronicon Asclepiades's Consecration in the first year of Antoninus Caracalla for Asclepiades was Consecrated when Alexander was in Prison which Eusebius in his Chronicle saies happen'd in Severus's Reign Vales. e Hieronymus in Catalogo conjectures this to be Clemens Alexandrinus Clemens Alexandrinus certainly liv'd till the times of Severus and travelled into these Countreys as he witnesses in the first book of his Stromatewn he was also a familiar friend of Alexander the Bishop for to him he dedicates his work concerning the Canon of the Church as Eusebius writes in the 13 Chapter of this book Vales. a The Greeks write this name Serapion with an ◠thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Latines with an e. So the Greeks write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Latines Serapin This name is always writ thus in the Med. Maz. and Fuk. M. SS Vales. b This Rhosse is a City of Cilicia it lyes upon the right hand to them who sail into the Gulf of Issus Some write this Cities name with a single s So Stephanus in his tract De Urbibus and Theodoret in his Religious History Chap. 10 and 11. The name of this place in Plutark is corrupted for he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orossus Vales. c The Maz. Med Fuk. and Savill's M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in his name So Rufinus seems to have read it Serapion also a little lower saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen in his Commentaries upon the 13 th Chapter of Matthew makes mention of this Gospel of Peter Vales. d Here Serapion saies he borrow'd this Gospel from the successours of some of those Hereticks who were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doceti of which Hereticks Marcianus was one the Translatours take no notice in this place of that Hereticall Sect called the Doceti They held that Christ was not really incarnate nor did truely suffer but in opinion onely Clemens Alexandrinus in his 7 th book Stromat and also Theodores in his book Divinorum Decretorum mentions them The Ring-leader of this Sect was one Julius Cassianus as Clemens tells as in his third book Vales. a Rufinus very well translates this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Opus varie contextum Plutark calls some books of his which are part History and part Poetry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius takes the books to be so call'd from the divers sorts of matter which they treat of and so says Baronius in his Annals and Suidas in his History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies Carpets or Hangings which were woven of divers colours hence these books are metaphorically entitl'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mixture of things they treat of for he intermixes Grecian Barbarian and Latine Opinions confutes Hereticks and composes a kind of a various History Photius Biblioth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here are such writings as contain onely the heads and some particulars of some special things or as Cicero in Verrem says sunt scripta quae domi continentur nec in vulgus efferuntur but now the word has got a larger signification c Langus renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictates Musculus verbally Excerptions Rufinus expositions and Christophorson Commentaries upon the Scriptures but none of them sufficiently explain the propriety of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sence and meanings of Scripture So Origen uses is in his 4 th book de principiis Chap. 2. speaking of the double sence of Scripture that is the literal and the spiritual sence and so also does Methodius Epiphanius and Dionysius Alexandrinus use the term Vales. d These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made Rufinus believe that the preceding person Tatianus wrote a Chronographie as well as Cassianus but we must in no-wise think that true Vales. e Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in all our M. SS and in Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Aristobulus here is that same Aristobulus the Peripatetick who wrote books of the Explications of the Mosaical Law to Ptolomy Philometor as Eusebius records in his Chronicle and he produces a fragment of these books in his 8 th book Praeparationis Origen also mentions something of these books in his 4 th book against Celsus pag. 204. Vales. a For the explication of the title of this book See the note a upon the 11 th chap. of the 5 th book where 't is prov'd by several quotations that the true rendring of this title is Institutions or Informations b This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Langus translates compendiosam enumerationem Musculus contractas explicationes And so Christophorson also but Rufinus calls them compendiosas dissertiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Photius uses in that sence that is explications interpretations though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies narrations onely Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Hesychius's interpretation is rendered the written word aliquid Scripto constans Hesych d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Scriptures whose authority is question'd disputed of and by some contradicted we must not therefore call them Apocrypha as Rufinus does for Apocrypha are those which are certainly false and compos'd by Hereticks but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those which some approve of others not of which here Eusebius gives us a Catalogue some of which in S t Hieromes Catalogue are accounted Apocryphal as the Revelation of Peter which is concluded to be undoubtedly false Vales. e Catholick Epistles are those which were not written to certain persons particular Cities or Provinces but to whole Nations and the Universal Church Thus Themison one of Montanus's disciples impudently wrote a Catholick Epistle like an Apostle to the Universal Church as Apollonius testifies book 5. chap. 16. Eusebius also mentions
Souldiers him Christophorson also followes but I had rather translate it a file of men Some may perhaps think that these Souldiers were the Prefects Apparitours and other officers because they stood before the judgment seat but I rather think they were legionary Souldiers of that legion which kept Garison at Alexandria and were under the Command of the Emperours Deputy-Governour of Aegypt for at that time he who was the Emperour's Prefect in Aegypt had not onely power in Civil affaires but also in Military In the old Roman Martyrologie the birth-day of these Martyrs is set down on the 13 th of the Kalends of January Vales. o By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Subsellium i. e. the place on which the Criminals while they are examin'd by the Judge sate It is in some places call'd Ambon or Pulpitum Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates thus God thus triumphing by his Saints hence we may suppose he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson follow this translation of Rufinus but we must take notice and see whether Dionysius meanes not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think he does and therefore have so translated it Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here occurs is derived signifies one that looketh to another mans business and that has the charge of his affairs committed to his care a Herodotus mentions a mountain called Arabius which Ptolomy and others call Troicus Christophorson therefore does not well in calling it a mountain in Arabia 'T is a little after called Arabicus from its vicinity to Arabia Vales. b This place ought to be taken notice of for this one thing for of all the Writers which came to our hands there is none that I know of who is ancienter then Dionysius Alexandrinus that mentions the Saracens Indeed Ammianus Marcellinus says in his 14 th book that he mention'd the Saracens amongst the Acts of Prince Marcus So also says Spartianus in Nigro saying they were conquered by the Roman Souldiers Vales. c It was the opinion of the Ancient Fathers that Martyrs should be Christs Assessours and should judge the world together with him So says Eulogius Bishop of Alexandria in his 5 th book against the Novatians but Photius in his Biblioth reproves this Opinion Photius says that those words of S t Paul in the 1 Epistle to the Corinthians 6. 2. Know ye not that the Saints shall judge the world must not be understood as if the Saints were to be judges with Christ Paul says he onely meaneth thus that other men who had not lived so piously should by the Saints means he condemned As it is in the Gospel The men of Ninevie and the Queen of the South shall rise up in judgement against wicked men and condemn them Matth. 12. 41. Photius took this Exposition out of Chrysostome but Eulogius's Opinion seems the truer to me For if the Martyrs are now colleagues of Christ in his kingdom Why may not they be partakers of his judgment Moreover Christ expresly promised the Apostles That they should sit on twelve thrones judging the twelve tribes of Israel Matth. 19. 28. Vales. d This place must be rendred according to our translation though Langus and Christoph translate it as if the Martyrs admitted the Penitents into the Church which they could not doe being in bonds Moreover the Bishops onely had power of reconciling Penitents the Martyrs could onely intercede for them and write commendatory letters in their behalf though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred passively as in the 3 d Chap. of this 6 th book Vales. e Communion in the Church is twofold of Prayer and of the Sacraments that of the prayers was granted to Penitents after a certain time but the Communion of the body of Christ was not granted except to them who were reconcil'd after long time of repentance But Dionysius here means private Communion now that I call private Communion which was granted to any one by some private persons and not by the Bishop whose power and duty it was to grant it The thing these private persons granted was this these Martyrs and Confessours permitted penitents who desired their pitty and intercession to pray to God with them Vales. * That is the lapsed †That is the pure a Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretus significatur quid facto opus esset but the other Translatours in my Opinion turn it better by translating it thus Decernitur ab omnibus Vales. b Rufinus confounds and mixeth this Epistle with that which Eusebius afore mentioned for he owns but two Epistles of Cornelius Hieronymus in his book De Scriptoribus Ecclesiasticis reckons up four but Eusebius in this place gives us an account of three onely The first and the third seem as if Cornelius had writ them in Greek which may be proved by several Arguments for Eusebius quotes several things out of the third Epistle but does not in the least signifie that it was ever translated out of Latine into Greek which thing he always does as often as he quotes any Latine Authours Moreover in this very Chapter Eusebius signifies that the first Epistle was writ in Greek for speaking of it he adds that there was another Epistle of Cyprian annex'd to it which was written in Latine Which clause certainly he had not added had not Cornelius's Epistle been written in a contrary Language Vales. c Concerning this Maximus the Presbyter Urbanus and Sidonius Confessours how they deserted Novatianus and were converted to the Church see Cornelius the Pope's Epistle to Cyprian There was also at the same time another Maximus Presbyter of the Church of Rome whom Novatianus Imploy'd as Embassador to Cyprian into Africk together with Machâ—us and others Afterwards the Schismaticks made this Maximus a Bishop in Africk as Cyprian in his Epistle to Cornelius tells us Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to catch a man in the very act of Robbery whilest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things which he hath stolen are yet in his hands hence it signifies to being any plot robbery or any other wickedness to light to bewray or disclose Vigâ—r Idiâ—â— pag. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase here in the originall has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a proverbial speech in Greek and signifies ex insperato improvisâ— i. â— unlooks for or on a sudden See Erasm. Adâ—g pag. 46. Edit Fâ—obâ—â— f Theâ—dores in his 3 â— book of his Hâ—â—â—â—le Fabuâ— Chap. 5. wâ—â—tes that Novatus himself went into Italy to fetch thâ—se Bishops and when he with the Bishops upon their journey came into some town or other he forced them to Ordain him which those Bishops complain'd of when they came to Rome but this Epistle of Cornelius refutes that story of his Vales. g Goâ—â—â—â—ius 〈◊〉 this aâ—
b Here we may see the Difference between Apostates and those which are simply called Hereticks Apostates were them who had been baptiz'd in the Catholick Church but had deserted the Church and revolted to Hereticks Simple Hereticks were those who had never been admitted into the Church And this was the custom in the Church that Apostates as well as simple Hereticks should be received when they returned to the Church by imposition of hands S t August in his 48 Epistle to Vincentius saith the Church dealt more kindly with them who were never received into the Church that is with them who were simply Hereticks then with them who had been received into her and deserted her that is Apostates This is therefore the sence of Dionysius's words here as we may gather by the afore mentioned words of S August Dionysius here says Heraclas his predecessour had this form of admitting Converts who had been Apostate Hereticks into the Church He required a publick confession which is called Exomologesis of the Principles of that Heresie which they had followed but he did not rebaptize them because they had been before baptized immediately after this confession he laid hands upon them as we may gather from Dionysius's words this imposition of hands upon an Apostate and a simple Heretick was different The one was ad panitentiam in order to Repentance the other was ad tradendum Spiritum Sanctum for the delivery of the Holy Ghost the first was used at the admission of Apostates the other at the admission of them whom they called pure Hereticks See Cyprians Epistle to Stephanus Vales. * In the Med. M. S. and Rob. Stephens's Edit the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for they had received the holy Spirit c. In the Kings Maz. and Fuk. M. SS the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit is wanting which in my judgment is the truest reading For Dionysius gives the reason why Heraclas did not reiterate Baptism in the admission of Hereticks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism for they had before received holy Baptism from him Dionysius calls Baptism holy to difference it from the Baptism of Hereticks which Cyprian Firmilian and others who at that time defended the opinion of not rebaptizing Hereticks call profane Dionysius was a favourer of their party as appears both from his Epistles here quoted by Eusebius and also from S t Jeroms testimony Vales. c That these Synods were before Dionysius Alexand his time we may easily gather by his own words here for he expresly affirms that these Synods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long before our time The same thing Firmilianus witnesseth in his Epistle to Cyprian concerning the Synod of Iconium This Synod was a long time before the days of Stephen Bishop of Rome as we may gather by Firmilianus's words in his said Epistle to Cyprian where he expresly affirms that this Synod of Iconium had been long since assembled Also Dionysius Alexand. in his Epistle to Philemon Presbyter of Rome which he wrote about the beginning of the presidency of Xystus saith that this Synod was solemnly assembled by the Bishops which preceded him a long time Therefore this Synod seems to have been assembled about the end of Alexander Severus's Reign about which time as Euscbius in the 6 th book of this History recordeth Firmilianus was newly promoted to the dignity of Priest in the Church of Caesarea Therefore I cannot assent to Baronius and Binius who reckon this Synod of Iconium in the year of Christ 258 which was the 2 d year of Stephen's presidency Vales. a The Maz. Med. Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and truely as we afore noted book 6. chap. 45. 'T is strange that we find the true name of this Heretick only in this place of Eusebius Vales. b ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what may be the true meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place may be best conjectured by considering the divers significations of the word for from the various meanings of the word arose the different translations of this place ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to reject to scorn sometimes to disgrace or dishonour as Hesych saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to esteem or value one but to despise so Clemens Alexand. Stromat book 4. uses the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novatianus who did not allow but condemn the Baptism of the Catholick Church is fitly said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he rejected and contemned that Baptism as unprofitable and ineffectual to salvation Vales. c T was the custom for the Catechumeni or Catechized before the receiving of Baptism to repeat the Creed And at every Article the Priest asked them whether they believed to which they answered yes I believe wherefore when they said that they believed the Remission of sins Novatianus who did not allow Remission of sins but abolished it must also abolish that confession of faith which the Catechized repeated before Baptism See Cyprians 70 and 76 th Epistle Vales. d It is very difficult to understand what Dionysius here means by saying Novatianus banished the holy Spirit from the Brethren Perhaps by the holy Spirit he means the grace which was given to penitents by imposition of hands when they were admitted into communion after the performance of the duty of Repentance But then these words are very obscure although there was some hope that it still rested in them or would return to them again 'T is plain and evident that Dionysius here speaks concerning them who had lapsed but how can the holy Spirit be said to abide in them who had sinned indeed it may be said to return again to them after their repentance but can in no wise abide in them for the Scripture saith Every soul which sinneth shall likewise perish We must then understand it of them who had lapsed through weakness and ignorance who in those days were called libellatici or sacrificers who had purchased libells of security from the Heathen Magistrate for fear least they should be compelled to sacrifice for such as sin through weakness or ignorance do no◠forfeit the grace of the Spirit but if this explication please not we will understand it spoken of the faithfull some of whom retained the holy Spirit which they received in Baptism some lost it From them who had lost it Novatianus utterly expelled and banished the holy Spirit by denying them Repentance and Peace by which the grace of the holy Spirit is regained he drove it away from them who retained it and kept it by insinuating into their minds false and sinister opinions of the holy Ghost as that he was unmerciful implacable c. And so denied them and utterly deprived them of all hopes of pardon for sin committed Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christophorson rendred susceptio in Ecclesiam a receiving into the Church 't
is by Musculus rendered susceptio only which Version I rather approve of For Baptism is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in it God receiveth us as his sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be translated perceptio for so Baptism is stiled in the M. S. Acts of the Passion of S t Genesius Mimus Vales. b When the Priest had finished the solemn prayers at the Eucharist all the people with a joynt acclamation used to say aloud Amen that is so be it We must understand that place of S t Paul in the first Epist. to the Corinth Chap. 14. v. 16. to be spoken in reference to this Custom in which place S t Paul taxeth the Hebrews who used the Hebrew or Syrian language commonly in their Oblations and Divine Service when the Grecians were present with them as the Commentatour says upon the place This word Amen denotes the assent of the people to the prayer made by another before them and it is an expression of affirmation which the Church still retaineth Vales. c From these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may gather that the Communicants came to the Altar and received the body of Christ from the Presbyter standing up and not upon their knees as we do now had it not been so Dionysius would not have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we find to be properly used in reference to them who minister at the Altar Chrysostom in his 41 Homilie upon the first Epistle to the Corinth useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth to signifie the Laity But in the 44 Canon of the council of Laodicea all Communicants were prohibited from coming to the Altar except the Priests Vales. d In the Primitive Church the faithful Communicants came to the Altar with their hands carefully washed and when they were about to receive the body of our Lord they stretched out their right hands bending them and making them hollow and they put their left hands under them least they should drop any of that holy food See Chrysost. 3 d Homil. upon the Ephesians and also his 52 Homil. upon Matthew Vales. a Baronius at the year of Christ 257. cap. 7. does excellently well explain this passage of Dionysius's to wit concerning the space of time during which Valerianus's persecution lasted For whereas Valerian reigned almost seven years as 't is acknowledged by all in his former three years he was mild towards the Christians but in his latter triennium he raised a persecution against the Church Valerian began to reign in the year of Christ 253. about the end of the year Volusianus 2 and Maximus being Coss. This is manifest from the old Coins produced by Occo and Goltzius wherein Valerian is inscribed TRIBVN POTESTAT 3. Consul 3. Also TRIB POT 5. Cos. 4. The same may be gathered from Gallienus's Coins Vales. b By these Christian Emperours he means Philip the first Christian Emperour as many of the ancients doe affirm of the Romans but because he speaks in the plural number we may adde Alexander Severus who in his private Chappel had Christ's Image and favoured the Christians But Dionyfius here means those Emperours who were called and thought to be Christians not that they were really so Vales. c This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baronius at the year of Christ 252. saith was the same man that excited the Alexandrians in the Reign of Decius to persecute the Christians see Chap. 41. Book 6. of this History but I think it was quite a distinct person namely Macrianus he that was afterwards Emperour who stirred up Valerian to persecute the Christians this Macrianus was Valarian's Master or Tutor and by his evil counsel it was that Valerian raised this Persecution which thing Dionysius's following words do confirm Vales. d This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term borrowed from the Jews for in their Synagogues there were these degrees of Officers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers of the Synagogues also Fathers of the Synagogues Priests Presbyters and Deacons of the Synagogues whom they called Azanites there were also Apostles and Patriarchs who were set over all these but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may mean in this place we are yet to seek neither know we what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were except we call them Aruspices or Diviners who were at Rome or we may call them the Priests of Isis and Serapis over whom this Macrianus was Ruler or Chief Now these Magicians were prohibited by the Jews but the Roman Emperours in imitation of Alexander the Great had these Magicians with them in their Camps and in all their exploits Dio says M. Antony in his expedition into Germany took Arnuphis an Aegyptian sorcerer along with him so Valerian here had Magicians in his Army and the chief or head of them was this Macrianus as Dionyniùs attests Vales. e This participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. renders insuffiantes i. e. blowing upon For the Christians used to blow upon the Demons and their delusions temples and images shewing thereby that they abominated them concerning this usage amongst the Christians see Brissonius's Notes in commentar ad Tit. Cod. Theod. de Feriis And Heraldus in his Notes on Minucius Felix f This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Demons and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperours as some think which interpretation if we should follow the sence would be lost but in our translation the sence is plain and entire And also although here we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Writers of the Roman History and the old Coines name this Tyrant Vales. g The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latines call Rationales vel procuratores summae rei Receivers General or Stewards of the Emperours Estate Whose procurator or steward this Macrianus was we cannot certainly tell we must not suppose he was Valerian's Vales. h Dionysius here jesteth upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth both the stewards office and also the Catholick Religion from which signification some gather our Religion to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sit rationalis because 't is rational but I can scarce think that we can hence gather the Catholick Religion to be so called for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie rationalis except we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a steward or rationalist We find this title attributed to the Church about the first Age after the Apostles see B. 4. Chap. 15. pag. 59. and in the Acts of the Martyrdom of Pionius the Martyr who suffered in the Reign of Decius Augustus it is so termed about which time several heresies arose and endeavoured by their traditions to subvert the true faith of
Christ and the Doctrine of the Apostles At that time that the true Church might be distinguished from the adulterate Conventicles of Hereticks this name Catholick was attributed to the congregation of the Orthodox persons Vales. i This place out of the 13. chap. of Ezek. vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym translates non omninò vident sce not at all but our Authour Dionysius renders it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodating the words of the Prophet or rather of the Septuagint to his own purpose Vales. * Robert Stephens reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own Church but in the Kings the Maz. Fuk. and Savil M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own salvation Vales. k Christoph. thought these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was most extraordinarily desirous of the Empire were spoken concerning Valerian when as 't is plain they must be referred to Macrianus For he could not possibly say of Valerian that he was unfit for the Empire which he coveted for he was a most eminent man the very chief of the City and before he Reigned as Historians avert was judged worthy of the Empire by common consent This translation and mistake of Christoph. has also brought Baronius into an errour Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred which he could not enjoy And if that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be true it must be so rendred the Kings M. S. and Steph. Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he successfully obtained and in my opinion 't is the better reading For Macrianus did obtain the Empire which he was so desirous of but by reason of his debility of body he was unable to carry the Insignia of the Empire but raised his two sons to that dignity wherefore upon the obtaining of all these his desires Dionysius might well say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was votorum compos master of all his wishes As for this feebleness of body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he attributeth to Macrianus we find it mentioned in no Historians except in Zonaras's Annals who was the onely man that gave us a true relation of the Acts of Macrianus and his sons and he says Macrianus was lame Vales. * The passage which follows is an eminent fragment of the Epistle or rather the book which Dionysius wrote against Germanus the Bishop and it is to be joyned to that other fragment of the same book which you had in Chap. 40. of Book 6. Vales. a This place of Dionysius alludeth to that of Saint Paul in the 11 th Chap. of the 2 d Epist. to the Corinthians v. 16 where S t Paul useth this same excuse being about to commend himself upon which place see Chrysostom's Annotat Vales. b These words we find in the 12 th Chap. of Tobit ver 7. c These words occurr in Chap. 5. of the Acts of the Apostles ver 29. they are Saint Peter's answer to the Sanhedrim when they laid to their charge the preaching the Gospel but how these words come in in this place I cannot tell except we read with the Kings M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I answered him not absurdly and not much unlike that Answer of the Apostle Vales. d Christoph. translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut à quibusdam in Commentarios relata sunt but we have rendred it thus as they are inserted in the Publick Records For the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as the Latines use their word Acta see B. 1. c. 9. note b. Those which wrote these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call ab Actis Registers Recorders We find mention of the Registers of Alexandria in several places Lucianus was once Recorder of Alexandria and he saith he had a large salary out of the City treasurie for the performance of this Office and for the good executon thereof he had the Government of a Province conferred upon him Vales. e This was the form of their publick Acts as Amm. Marc. informs us in his 22 book Vales. †Cephro was the most rude and barbarous tract of the Lybian desart and Coluthio a place hereafter mentioned in this chapter to which Dionysius was in particular designed was 't is like the most uncomfortable part of that tract See Nicephor B. 6. chap. 10. f Those places which Eusebius in Greek here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Areae Vales They were the places where the Martyrs were usually buried upon which account the Christians frequented them See book 4. chap. 15. note o. g Here Dionysius answers Germanus's cavil who accused him because he never called an Assembly of the Brethren before the Persecution began which was a custome in those days viz. That the Bishops upon the Approach of a Persecution should gather the people together and exhort them to a constant Perseverance in Christianity and Baptize infants and Catechumens least they should die unbaptized and a so distribute the Sacrament to believers Vales. h Although we read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have so translated it yet the Maz. and Med. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one may say the Fuk. and Savil. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle said 'T is certain Dionys. here alludeth to that of the Apostle in the first to the Corinth Chap. 5. ver 3. Vales. i In the original the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we must necessarily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts and so we have translated it This Colluthio was a part of the Mareotic presecture in Aegypt so called from them who were formerly possessours of it Colutho is a common name amongst the Aegyptians and hence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Niceph. we find written with a single L. There were several Aegyptians called by this name Colutho Vales. k These words which we here translate particular Congregations are in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwelt in the remotest parts of the Suburbs were not bound to come to the congregation of the great Church but in that part of the Suburbs there were particular assemblies in a Church or some other place fit for that purpose Thus much we may gather by this passage of Dionysius Moreover the Greeks did not call those places onely which joyned to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the Villages which were a great way distant from the City Canopus which was twelve miles from Alexandria is called by Athanasius in his book which he presented to the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further from this place we may gather that in Dionysius's days there was but one Church in Alexandria whither all the Christians assembled themselves to pray but afterwards in the days of Athanasius the number of the Churches being increased
understood that the Bishops after the Creed proposed by Eusebius Caesariensis judged that the word Homoöusios ought to be added to it and that Constanâ—ine confirmed their Opinion But Eusebius who made it his business to clear and excuse himself to those of his Diocess because he hath subscribed that form of the Creed published by the Council as Athanasius in his book De Decret Synod Nicen. and in his book De Synod Arimini and Seleuciae attests does designedly make the business intricate and ascribes that to the Emperour Constantine which should rather be ascribed to the Bishops Vales. i After these words before the Nicene Creed in the Florentine and Sfortian M. SS are added these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greeks call the Creed because the Catechumens got it by heart Socrates in his third book chap. 25. has these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We believe in one God the Father Almighty and the rest of the Articles of the Creed See Leontius Bisantius in his book De sectis pag. 466. Vales. k In the Greek Text of Socrates as it is published by Valesius there is at this place a great errour For these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were discussed in the presence of our most pious Emperour are quite omitted and instead thereof these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the forementioned reasons received with an unanimous consent are twice printed We supplied this defect from Robers Stephens's Greek Edit with which our Translation agrees as it likewise doth with Valesius's Latine Version and with that of Musculus Christophorson and Grynaeus * That is the Curse a This Epistle is extant in Theodoret in chap. 6. of the first book of his Ecclesiastick History but is in some places different from Socrates's Edition of it here For Theodoret omits the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirming together with the following clause and joyns all this with the preceding period In Leo Allatius's M. S. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also wanting and that which follows to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase that dâ—â—uâ—s here imports the rigour or extremity of the Law to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity is opposed The Fathers therefore of the Nicene Council say that the Synod dealt with Melitius not according to the rigour and extremity of the Law nor according to the exact rule and discipline but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of dispensation For in the strictest sense of the Law Melitius deserved no kindness or pardon in regard he challenged ordinations which in no wise belong to him and had made a Schism in Egypt For that is evidently declared by these words of this Epistle viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that by Gods grace have not been found engaged in any Schism By reason therefore of his rashness and insolency Melitius deserved to be deposed and excommunicated But yet the holy Fathers had a mind to treat him kindly depriving him of all power and leaving him only the name of a Bishop Now why Melitius was thus kindly used many reasons may be alleadged The first which the holy Fathers intimate in this Epistle is because they had before unsheathed and made use of their sharpest severity and censure against Arius and his followers Now it was but equal that after so sad and heavy a sentence pronounc't against them there should be a place afterwards less for clemency especially since Melitius had been convicted of no Heresie but was only accused to have made a Schism Secondly there were many persons amongst the Melitians that were good men and eminent for their plous lives Of which sort was Paphnutius the Anchoret and John the Bishop whom Epiphanius mentions in Hâ—res Melitian Lastly they did thus to promote peace whereby the members of the Church which before had been rent in sunder might cement and unite therefore the Nicene Fathers received the Melitians into communion And this is a most illustrious example of Ecclesiastick dispensation Vales. * See note â— in this chapter c I like not Christophorsons Version who thought these words were meant of the Presbyters ordained by Melitius For Melitius ordained not only Presbyters and Deacons throughout Egypt but Bishops also as Epiphanius attests Yea he had ordained far more Bishops than Presbyters as may be Collected from that Catalogue which Alexander 't is said required of him after the Nicene Synod Wherein are reckoned twenty eight Bishops of Melitius's party but five Presbyters and three Deacons This Catalogue is extant in Athanasius's Second Apology against the Arians Since therefore Melitius had Ordained so many Bishops if the Nicene Fathers had made no determination concerning the Bishops by him Ordained their sentence had been imperfect in regard they would have Decreed what should be done with the Presbyters made by Melitius but would have made no mention of the Bishops Wherefore I think these words must be taken in such a sense as to include both Bishops and also Presbyters Vales. d In the first place the Synod Decreed that the Bishops and Clergy which had been Ordained by Melitius should be confirmed by a more holy consecration that is should receive imposition of hands from the Bishop of Alexandria For in regard they had been Ordained without his consent it was the pleasure of the Synod that they should be Ordained by the Alexandrian Bishop according to the ancient usage by which it was customary that all the Bishops of the Diocess of Egypt should be Subject to the Prelate of Alexandria But the Synod required not the re-ordination of Melitius because he had been rightly Ordained before Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before as it is in Theodoret book 1. chap. 6. Eccles. Histor. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies another thing as we shall shew hereafter see the following note Sozomen in his first book chap. 24. where he epitomizes this Epistle supposed these words were meant of the Clergy not of the Bishops Vales. f In our Annotations on the third book of Eusebius concerning the Life of Constantine we remarked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to propose the names of such persons as are to be ordained So the Synod Decreed above concerning Melitius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should neither ordain nor propose the names of those that were to be ordained In the same sence Nicetas used this term in his Life of Ignatius Patriarch of Constantinople where he mentions his Election his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when therefore the names of many persons were proposed to Preside over that Church c. Therefore the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to nominate are only an explication of the foregoing term In the
Caesar. Certainly Dalmatius the son of Dalmatius was when these things were done which are related by Athanasius very young and could not sit as judge in so weighty an affair Besides he lived at that time at Narbona and together with Hannibalianus his brother was an Hearer of Exuperius the Rhetorician For from that City he was sent for by Constantine and created Caesar when very young as Ansonius affirms in his book de Professor Burdigal in the year of Christ 335. But that tryal concerning the murder of Arsenius was before Dalmatius the Censor at Antioch as Athanasius attests in the year of Christ 332 according to Baronius's opinion Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the import of this word the learned Reader may consult Scaliger Poâ—tic Lib. 3. Cap. 106. Epibaterion a The Synod of Tyre was held in the consulates of Constantius and Albinus as Athanasius attests in the year of Christ 335. This was the 28 th year of Constantines Empire His 29 th year began during the same mens consulates on the 8 th of the Calends of August on which day Constantine celebrated his Tricennalia i. e. the festivals for his having arrived to the 30 th year of his Empire as Idatius attests in Fast. anticipating that solemnity one whole year This anticipation of his Tricennalia has induced not only Socrates but several others also into a mistake Vales. a Rufinus in book 1. chap. 16. of his Ecclesiastick History says that this Archelaus was not the Consularis or President of Phoenicia but the Comes of the East Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered the matter prudently this is the import of thâ—se words if rendred literally a In Athanasius's second Apologetick pag. 783. Edit Paris the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archaph who is also called John In the Epistle of Alexander Bishop of Thessalonica to Athanasius he is also called Archaph Therefore this man had two names he was called Archaph by the Egyptians which was his Countrey name John was his Monastick name He was a Bishop of the Melitian faction at Memphis Athanasius relates that he was commanded by Constantine to agree with his Arch-Bishop Athanasius means Constantines Letter to John which he gives an account of at pag. 787 of his second Apologet. Edit Paris Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Calvin Lexic Juridic â—n the word paragraphe a This place is imperfect as any one may perceive It may be made perfect if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we make this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made their return to Tyre which we have followed in our Version Vales. a Musculus and Christophorson render these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus depositionis causas the causes of his deposition But I suppose that by these words is meant the Libel of his deposition or the Synodical Epistle concerning the condemnation and deposition of Athanasius Socrates uses the same term in his second book chap. 1. If any one be desirous to peruse a copy of these Epistles there is extant a Synodical Epistle of the Council of Antioch concerning the deposition of Paul of Samosata also the Synodical Epistle of the Council of Sardis concerning the deposition of Gregorius Alexandrinus Valens Ursacius and other Arian Prelates Vales. b In Athanasius the reading is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the City of the Hypselites as we noted before Stephanus de Urbibus says Hypseliâ— is a Town in Egypt and that the inhabitants thereof are called Hypsclites Vales. a In Athanasius's second Apology against the Arians and in his book de Synodis Arimini and Seleuciae this Synodick Epistle of the Jerusalem Council is recorded in which Epistle the Bishops who had been convened there for the dedication of Constantines Church do attest that they had received into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius and his followers which they had done according to the Emperours command who by his Letters had signified to them that he himself knew that those mens faith was true and orthodox both from their own attestation by word of mouth and also from the Libel of faith which they presented to him Which Libel Constantine had annexed to his Letters Now he means that Libel of faith which Arius and Euzoïus had presented to Constantine mentioned by Socrates before at the 26 chapter of this first book and by Sozomen book 2. chap. 27. For when Arius had presented a Libel of his faith to Constantine Constantine believing his doctrine to be agreeable to the Nicene faith would not himself give his judgment concerning this matter but remitted him to the examination of the Jerusalem Council as Rufinus and Sozomen do relate Athanasius also in his book de Synodis affirms expresly that Arius and his associates were received into communion by the Jerusalem Synod his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after the banishment of Athanasius Bishop of Alexandria writing that they should admit to communion Arius and his followers c. But I suppose that Arius the Arch-Heretick is not to be meant here but another Arius his name sake who had been condemned by Alexander Bishop of Alexandria together with Arius his Ringleader For Arius the Arch-Heretick died long before the Jerusalem Synod as I have evidently proved in my second book of Ecclesiastick observations chap. 2. The Learned Reader will find three books of Ecclesiastick observations written by Valesius and publisht at the latter end of the second Vol. of his Greek Ecclesiastick Historians Therefore that Arius who together with Euzoïus presented a Libel of his faith to Constantine is a different person from Arius the Arch-Heretick Which may be demonstrated by another argument This Arius who presented a Libel to Constantine together with Euzoïus was not restored before the Jerusalem Synod that is before the year of Christ 33â— nor joyned to the Catholick Church For he requests of the Emperour in the foresaid Libel that all altercations being taken away by his piety he may be united to the Catholick Church But Arius the Arch-Heretick was recalled from exile long before and readmitted to communion as the penitentiary-Libel of Eusebius and Theognius doth attest For Eusebius and Theognius do say there expresly that the authour of the whole controversie to wit Arius having given satisfaction was entirely restored Further Eusebius and Theognius sent that Libel to the Bishops in the year of Christ 328 as I shewed before Therefore Arius the Haeresiarch must necessarily have been recalled at the beginning of the same year Vales. b This place is imperfect it is easier to pick out the meaning of it than to correct the words Socrates therefore would say that the Bishops in their Synodical Epistle do obscurely mean Athanasius when they say that all eâ—vy and hatred now was bartished c. Vales. a In Athanasius's second Apology against the Arians where this Epistle of Constantines is recorded the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 together with some others But the reading we follow to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some Presbyters is better which is confirmed by Epiphan Scholasticus Vales. b Perhaps he means the Iberians concerning whose conversion Socrates has spoken before Vales. c In Leo Allatius's M. S. and in Athanasius the reading of this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye who seem to have a greater estâ—em for the holy mysteries of his clemency Epipâ—anius Scholasticus read this passage thus also as appears from his version where instead of We who seem c. it is ye who seem c. which is confirmed by the Flâ—rent M. S. Vales. a In Athanasius's second Apology this man iâ— called Arbetion But it must be read with a diphthong thus Arbaetion For 't is a Greek name derived from Arbaâ—us of which name there was a Consul in Constantius's reign as I have observed in my notes on Amm. Marcellin Vales. a Athanasius in his book de Synodis says that this Asterius sate in the Church amongst those that were of the Clergy and recited his books in publick Vales. b In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write against him So Epiphan Scholast seems to have read Vales. c This book of Marcellus's was intitled de subjectione Christi concerning Christs subjection as Hilarius informs us in the fragment of his book de Synodis Vales. a Socrates does here follow Rufinus who says that Arius after the Synod at Jerusalem returned to Alexandria and a little after that when his devices would doe no good there was recalled to Constantinople by Eusebius But all this is false as we intimated before in regard Arius died long before the Jerusalem Synod Vales. b Rufinus book 1. chap. 12. Eccles. Hist. from whom Socrates borrowed this words this passage thus sub altari jacens lying under the altar Sozomen tells the same story book 2. chap. 29. Vales. a In Leo Allatius's M. S. or in Theodorus Lectors Tripertite History this place is worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and together with his excrements his fundament slid secretly down and that termed by Physitians the Apephâ—hesma fell immediately through his fundament which was followed by a great flux of bloud and his small guts ran out together with his spleen and liver Which passage is in my judgment incomparably well expressed Nor do I doubt but Socrates wrote thus 'T is certain Epiphanius Scholasticus does in part confirm this reading Also in the Ssortian M. S. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slid secretly down instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell down Vales. * Or every tenth year of his Empire b It should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the Eastern parts And a little before it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same name with his Grandfather as it is in the Allat M. S. But the vulgar reading is tolerable For the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used not only to signifiy him who gives his name to another but in respect to him also who takes his name from another So Socrates does usually stile Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City that took its name from Constantine Vales. a Concerning this gift which Constantine by his will bequeathed to the Elder-Rome our Eusebius is a witness in his 4 th book of Constantines Life chap. 63. Vales. b Socrates borrowed this out of Rufinus book 1. Eccles. Hist. chap. 11. But this story seems to me very improbable For who can believe that the Emperour Constantine who then had many Bishops about him for so Eusebius says expresly as also Grandees and great Officers should make choice of one Presbyter an unknown person for his name is always concealed to whom he might commit the keeping of his Will when he died Wherefore I had rather follow Philostorgius here who says that Constantine delivered his Will to Eusebius of Nicomedia by whom he had been baptized a little before Vales. * Chap. 25. of this Book a Musculus and Christophorson have rendred this place thus ne Imperatores Antistetes reliquiis apostolorum destituerentur that the Emperours and Prelates might not be deprived of the Apostles reliques But I cannot approve of this Version For Constantine had deposited no reliques of the Apostles in that Church I would therefore rather translate it thus that the Emperours and Prelates there to be buried might not be far inferiour to the Apostles reliques but might be affected with the same degree of honour with them Which interpretation Eusebius confirms in book 4. chap. 40. Concerning the Life of Constantine Vales. b Socrates mistakes here For in the consulate of Felicianus and Titianus which was the year of Christ 337 on the eleventh of the Calends of June i. e. on the 22 d of May the fourth year of the 278 th Olympiad was current Which may be demonstrated by most evident reasons But Socrates seems to have made use of a corrupt Copy of Eusebius's Chronicle wherein the year of the Olympiad was erroniously set But at this place of Socrates we ought rather to read The third year For Socrates says that this first book of his History contains the space of One and thirty years For he begins from the beginning of Constantines Reign who as he says reigned One and thirty years The beginning of his Reign he places on the first year of the 271 Olympiad as we saw before Now from this year to the second year of the 278 th Olympiad there are but thirty years including therein the two terms Wherefore there must necessarily be a mistake in this place of Socrates Vales. * That is to make a new Edition of c. a Our Eusebius has given the same title to Paulinus Bishop of Tyre at the beginning of the tenth book of his Ecclesiastick Hist. whose Example Socrates here follows Who this Theodorus was to whom Socrates dedicated his History is uncertain For I cannot think that Theodorus Bishop of Mopsuestia is here meant Vales. * That is the faith that professed Christ to be of the same substance or essence with the Father a This place is imperfect and faulty It may be made good not incommodiously thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they understood that they could not effect this if Athanasius should return Vales. b Christophorson rendred these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Imperatoris satellites the Emperours guards which is ill translated For by this term all the Palatini are meant not only the Protectores the domestici and the rest of the Scholares see Valesius's notes on Amm. Marcellin pag. 31. c. but the Ministeriani and Scriniarii also For this was termed the Palatine Milice Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Athanasius's second Apologetick against the Arians Caesar Baronius in his Annalls Dionysius Petavius
and whereas the Imperial commands do require this confession Vales. f Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about those of his own opinion it must be thus mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or to those of his own opinion The same errour occurs before in this chapter where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have corrected by rendring it thus For some were one way affected towards the Books of the Ancients others another Vales. g I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those Churches of his own Faith For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Churches is understood The priviledges of Churches are a priviledge of sanctuary a priviledge of receiving Embassies and the like Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps he means the Imperial power for Constantius and Valens were great favourers of these Sects †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making a joynt attempt again a Musculus and Christophorson seem to have thought as by their Versions appear that this man was born in Brittain which though perhaps true yet cannot be made out from this passage in our Socrates Zosimus Histor. book 4. says this Maximus was a Spaniard Our Countrey-man Guildas calls him Germen Plantationis Britannicae a branch of the Britannick Plantation Camden mentions him in his Britannia pag. 240 241 Edit Lond. 1607. where he quotes some verses out of Ausonius in which he is termed Rhutupinum Latronem the Richborow-Thief * Or Merogaudus b I will here propose my doubt to the Reader I am of opinion therefore that Thessalonica which was the chief City of Macedonia was under Theodosius's Empire My reasons are 1. because Theodosius after he had been Proclaimed Augustus by Gratianus at Sirmium went to Thessalonica resided there a long while and received the Embassies of the Cities of the East and when he fell sick he was baptized by Acholius Bishop of that City as Zosimus Prosper Socrates and others do relate 2. During his Residence in that City he published many Laws which are extant in the Theodosian Code in the Titles de fide Catholica and de Haereticis which Laws are dated at Thessalonica 3. Lastly in the Constantinopolitan Synod at which 't is manifest the Eastern Bishops only were present Acholius Bishop of Thessalonica is reckoned as may be seen in the eighth chapter of this book After Theodosius's times there is no doubt but Thessalonica was under the Eastern Emperours For 't was the chief City of the Oriental Illyricum which contained Macedonia and Dacia as we are informed from The Notitia of the Roman Empire But whether or no it was under the Eastern Emperours about the beginning of Theodosius's Reign may deservedly be doubted For Aurelius Victor and Zonaras do expresly affirm that Gratianus gave Theodosius only the East and the Thracia's And Zosimus relates that Valentinlanus Junior upon his division of the Empire with his Brother had Italy Africk and Illyricum Neither had Constantius or Valens who governed the Eastern Empire before Theodosius Illyricum under their Dominion In the times of Valens 't is certain Mamertinus Praefect of the Praetorium Governed Italy Africa and Illyricum at the same time as Amm. Marcellinus attests Notwithstanding Valens after his Brother Valentinianus's death seems to have annext Macedonia and Dacia to his own Empire by the consent of his Brother's Sons Which Collection I make from the close of Amm. Marcellinus's thirty first book where he says that Valens's Souldiers and Palatines who had been besieged by the Goths at Adrianople went out after that Siege was broken up and hastned some into Dacia others into Macedonia supposing that Valens had retired thither See Amm. Marcellinus pag. 468. Edit Par. 1636. Vales. * Or Richomelius a The phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christophorson renders ill thus Valentinian's Souldiers For Socrates means Valentinian himself who was on this year when Valentinian himself was the third time Consul with Eutropius conquered by Maximus as Sulpitius informs us in his first book concerning the life of Martinus and together with his mother Justina his Praesects and Comites fled to Thessalonica Vales. b But Zosimus says that Maximus's Embassy was received by Theodosius and that he acknowledged him to be Emperour and admitted of his Statues and ordered Cynegius Praefect of the Praetorium in the East that Maximus's Statues should be proposed to publick view at Alexandria and that he should declare to the people that Maximus was Colleague of his Empire Which thing Sigonius in his book de Occidentati Imperio has done ill to place on the year of Christ 384 when Richomeres and Clearchus were Consuls in regard it was done in Valentinianus's third Consulate which he bore with Eutropius on the year of Christ 387. For on this year Cynegius was Praefect of the Praetorium Vales. c He should rather have said Aquileia For thither Maximus went as Zosimus and the other Chronologers do inform us Vales. * This Character does well befit too many persons of our own nation at this juncture a Socrates i s mistaken For Maximus was slain not on the 27 th of August but on the 28 th of July as Idatius says in his Chronicon The same is recorded in those Fasti which Jacobus Sirmondus has published under Idatius's name For these are the words there Theodosio Aug. II. Cynegio Coss. c. In the second Consulate of Theodosius Augustus which he bore with Cynegius on that year Maximus the Tyrant that publick Enemy is slain by Theodosius Augustus three miles from Aquileia on the fifth of the Calends of August that is on the 28 th of July Also his Son Victor is slain a few days after in the Gallia's by Theodosius's Comes Further this Victor had been created first Caesar and then Augustus by his Father as we are informed from this Old Inscription recorded by Sigonius in his 9 th book de Occidentali Imperio DD. NN. MAG CL. MAXIMO ET FL. VICTORI PIIS FELICIBUS SEMPER AUGUSTIS BONO R. P. NATIS Where you see Maximus has two Praenomina to wit Magnus Clemens Sulpitius Severus book 2. Histor. Sacr. calls him Clemens Maximus But by Orosius he is termed Magnus Maximus Vales. b Here is a mistake either of Socrates or of his transcribers in calling Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person that had born the Consulate For Symmachus whose Epistles are extant at this day had not at that time been Consul but three years after he bore a Consulate with Tatianus Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Antioch in Syria I had rather word it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Antioch in Syria Vales. * Compare chap. 5. with chap. 9. of this book †See chap. 5. * That is Mithra's Temple what these Mysteries were Socrates has told us book 3. chap. 2. †Pieces of wood made in fashion of a mans privities * See book 3. chap. 2.
Socrates is mistaken who attributes that to Dioscorus which was rather to have been said concerning his brother Ammonius For at such time as the Synod ad Quercum that is the Synod at the Oak was summoned Ammonius fell into a distemper And having passed over to The Oak he died soon after and was honoured with a splendid funerall in the Monastery of that place as Sozomen tells us book 8. chap. 17. Vales. a Marcellinus in his Chronicon reports this Statue to have been made in the Consulate of Theodosius Junior and Rumoridus which was the year of Christ 403 his words are these Eudoxiae Arcadii uxoris super porphyreticam Columnam argentea Statua suxta Ecclesiam posita hactenus fistit a Silver Statue of Eudoxia wise to Arcadius placed upon a Porphyry-pillar near the Church still stands Theophanes relates the same who says that that Statue was erected in that place called Pittacia neer the Church of S t Irene and that at the dedication thereof the Praefect of the City who was a Manichaean and a Semipagan excited the people to shout and daunce in such a manner that the divine Service could not quietly be performed in the Church because of the noyse made by the multitude of Dauncers Notwithstanding Baronius places the dedication of this Statue on the year of Christ 404 But in regard Marcellinus Comes in his Chronicon does in express words place it on the Consulate of Theodosius Junior and Rumoridus I judge it more safe to follow his opinion provided it be said to have been made after the Synod ad Quercum and after Chrysostome's first condemnation that is about the close of the year 403. And this is confirmed by Socrates For he adds a little after that when the Nativity of our Lord drew neer Arcadius gave Johannes notice that he could not come to the Church Now John was deposed a little before Easter in the year of Christ 404. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Homily occurs at Tom. 7. pag. 545. of S r Hen. Savils Edition of Chrysostome b This Briso seems to be a different person from Briso the Bishop who as Cedrenus tells us was one of John Chrysostome's Scholars And Socrates seems to have put Philippi instead of Philippopolis For Philippopolis is an eminent City of Thracia But Philippi is a City of Macedonia Vales. c Baronius at the year of Christ 404 charges Socrates with a lie here For in the Synod at the Oak thirty six Bishops only had condemned Johannes of which twenty nine were Egyptians the rest were of divers Provinces as Theodorus in Palladius in his Dialogue concerning the Life of Chrysostome relates from the Acts of the Synod at the Oak But when he was afterwards recalled to Constantinople he had been admitted to communion by sixty five Bishops Either therefore Socrates must necessarily be mistaken who has said that Chrysostome was condemned by more Bishops than those by whom he had been admitted to communion and restored or else it must be said that Palladius is out Unless any one will reconcile these things by saying thus viz. That Leontius the Bishop has here reckoned the suffrages of the Bishops together who had condemned John Chrysostome in both Synods as well that held at the Oak as the other assembled at Constantinople For although at such time as Leontius spake these words the Bishops present in the Constantinopolitane Synod had not pronounced sentence against Chrysostome yet Leontius who knew they were incensed against Chrysostome made not the least doubt of their suffrages Vales. d Palladius tells us that this very answer was given by John Chrysostome's defenders against the Canon of the Antiochian Synod to wit that that Canon was made by the Arian Bishops But Chrysostome's adversaries rejected this defence asserting that Canon to have been made by the Catholick Bishops And when Elpidius a Bishop of Chrysostome's party urged them to subscribe that draught of the Creed then promulged by those Bishops they answered in presence of the Emperour that they were ready to subscribe it but they put off that business to another time Therefore what must we determine concerning this question Athanasius indeed in his book de Synodis does wholly reject that Antiochian Synod together with its draught of the Creed as having been held by the Arians with a design to subvert the Nicene Creed But to Athanasius who cannot be a sufficient witness in his own case we in the first place oppose Hilarius then Pope Julius and lastly all the Eastern and Western Bishops who have now at length by a generall consent admitted of that Synod Hilarius 't is certain in his book de Synodis does fully admit of it and commends that form of the Creed drawn up there as being usefull and necessary on account of the Heresies which sprang up after the Nicene Councill Moreover Pope Julius wrote a Synodick Epistle to all the Bishops who had been convened in that Synod amongst whom were Eusebius Narcissus Theodorus and Maris Which Synodick Epistle Athanasius does record intire at pag. 739. c. Tom. 1. Edit Paris 1626. In the title and body of that Letter Julius terms them Beloved Brethren which undoubtedly he would never have done had he lookt upon them to have been Arians Now what reason had he to look upon them to be Arians who as yet had not been condemned by the sentence of any Synod and amongst whom there were very many stiff maintainers of the Nicene Creed which Baronius himself does not deny Of which sort was Dianius Bishop of Caesarea in Cappadocia whom Julius names in the first place concerning whose praises Basil the Great has a peculiar Epistle extant Lastly all the Easterns have acknowledged that Synod to be Catholick and inserted its Sanctions into the book of Canons soon after John Chrysostome's times as appears from the Chalcedon-Councill And at length the Western Church has by degrees admitted of those Canons rendred into Latine by Dionysius Exiguus Notwithstanding in John Chrysostome's times they might be rejected in regard they were not received by a generall consent of the whole Church nor as yet admitted by the Romish Church Pope Innocentius in his Epistle to the Constantinopolitan Church which Sozomen has recorded book 8. chap. 26. does in no wise admit of these Canons Vales. * See Socrat book 2. chap. 10. e Christophorson supposed that these words were spoken by Socrates concerning the Bishops convened in the Antiochian-Synod But I think they are to be understood concerning the Bishops then assembled at Constantinople against John Chrysostome And in this sense Epiphanius Scholasticus and Musculus took this place for Epiphanius has rendred it thus non intelligentes quod dum hâc regulâ uterentur Athanasium quoque deponerent not understanding that whilest they made use of this Canon they deposed Athanasius also and Musculus has translated it happily after this manner nec cogitantes non Johannem se modò sed
Bishoprick of Patrae by the Bishop of Corinth and the Inhabitants of Patrae had refused to receive him he was forced to return to Corinth The Bishop of which City dying not long after the Corinthians requested he might be their Bishop which request of theirs they made known to Bonifatius Bishop of Rome But Bonifatius would do nothing in that affair before he had received the Letters of Rufus Bishop of Thessalonica who was deputed the Vicegerent of the Apostolick See throughout Achaia and Macedonia He wrote therefore two Letters to him concerning this business to which was annext the Corinthians Request These Letters bore date in the Consulate of Monaxius and Plintha Afterwards when Bonifatius had received Rufus's Letters he approved of Perigenes's Election and wrote a Letter to him and the Corinthians I have Collected these things from two Letters of Bonifatius to Rufus which Letters were lately published at Rome by Lucas Holstenius a Learned person and one that has deserved well of Ecclesiastick Antiquity Further this Perigenes was present at the Ephesine Synod convened against Nestorius For in the First Action thereof occur these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perigenes Bishop of Corinth in Greece Vales. d In the Sfortian M. S. this person is called Râ—nverentius But in Nicephorus 't is Reverentius which is truer Epiphan Scholasticus terms him Reverentius also In the fourth book of the Jus Graeco-Romanum chap. De Translationibus Episcoporum he is corruptly stiled Revenus Vales. e Nicephorus makes Gordum a City of Lycia not Lydia but all other Writers assign it to Lydia Further this Johannes Bishop of Proconnesus was present at the Ephesine Synod as 't is recorded in the first Action of that Councill Vales. f In the Florentine Manuscript 't is Proconnesus In Nicephorus in the Jus Graeco-Romanum and in the Acts of the Ephesine Councill 't is written Proiconnesus The Author of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defends both readings And deduces the originall of this name which has the Letter i added from hence either because this Island furnishes the other Islands with marmour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gratis freely or for nothing or else from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Hinnuleum a little Hind But Dionysius Atheniensis in his book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he wrote concerning the building of Cities says 't was called Proconesus from the multitude of Harts there which they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others will have its name derived from a vessell which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because when the Milesii at first brought a Colony thither they were met by a Virgin carrying such a Vessell Vales. In Robert Stephens Edit 't is termed Preconesus g In the fourth book of the Jus Graeco-Romanum pag. â—3 he is termed Theosebius And so he is called in the Tripartite History which Epiphan Scholasticus translated and in Ivo Carnotensis in Prologo Decreti But Nicephorus terms him Philippus which I wonder at Vales. h From the Florentine and Sfortian Manuscripts and from Nicephorus and Epiphan Scholasticus instead of Salabria we have made it Salambria 'T is a City of Thracia which the Greeks heretofore termed Selymbria as Strabo and Stephanus do attest but afterwards 't was called Salambria So in the Itinerarium Burdigalense Mansio Salamembria is mentioned which was 44 miles distant from Constantinople Vales. * Or Mysia i This is the Optimus Bishop of Antioch in Pisidia of whom the Emperour Theodosius makes mention in the third Law of the Theodosian Code de Fide catholicâ to whom together with Amphilochius of Iconium the charge and Administration of the Churches of Asia is committed Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred it ill thus Pallium Philosophicum the Philosophick Pallium adding a word of his own to wit Philosophick But Socrates speaks not concerning the Philosophick Pallium but concerning that of the Rhetoricians For he says that Silvanus had before been a Rhetorician that is an Advocate out of Troïlus the Sophist's School but afterwards left off his Pallium and imbraced a Monastick life Concerning the Rhetoricians Pallium see what we have remarked before at book 7. chap. 12 note c. To which may be added this passage out of Theophylactus Simocatta's Menodia which he spoke in praise of the Emperour Mauricius after Phaucas's death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Theophylactus himself cites in the eighth book of his History chap. 12. Whence it may be gathered that the Rhetoricians Pallium was white not red or Scarlet coloured as we have noted before from Cyrillus and Basilius Grammaticus Gregorius Nazianzenus speaks also concerning the Rhetoricians Pallium in his twentieth Oration concerning the praises of Basilius pag. 328. Edit Paris 1609 where Billius by the same mistake has rendred it Pallia Philosophica the Philosophick Palliums Vales. b I agree not with Christophorson who has rendred this place so as if Atticus had sent for Silvanus to come to him What need was there of sending for him who was present at Constantinople to wit a Rhetorician in the School of Troïlus the Sophist who taught Rhetorick at Constantinople The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies something more to wit to lay hold of and use force towards any person By this term therefore Socrates shews that Silvanus was against his own will and with a reluctancy made Bishop of Philippopolis by Atticus Philippopolis is the Metropolis of that Country strictly and properly called Thracia You must know further that the ordination of the Metropolitanes of Thracia belonged then to the Bishop of Constantinople For the Patriarchs by a certain singular priviledge ordained Metropolitanes as I have observed at large in my dissertation on the sixth Canon of the Nicene Councill The Learned Reader will meet with this dissertation of Valesius's at pag. 188. of his notes on Socrates and Sozomen Edit Paris 1668. Hence 't is that the same Atticus Patriarch of Constantinople ordained the said Silvanus Bishop of Troas upon the request of the Inhabitants of that City For Alexandria Troas or Alexander's Troas was the Metropolis of Phrygia This is in express words established by the twenty eighth Canon of the Chalcedon Councill which occurs at Tom. 1. pag. 145 Edit Beveredg which Treats concerning the priviledges of the Constantinopolitane See to wit that the Metropolitanes only of the Thracican Pontick and Asian Dioecesis should be ordained by the most holy Constantinopolitane See the Decrees being as usually first made by the common consent of the Clergy and Laity and directed to the Patriarch of Constantinople For thus the foresaid Canon does determine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Decrees made as usually being agreed upon and transmitted to him The Canon means the Decree of Request such a one as the Corinthians sent to Bonifatius desiring they might have Perigenes for their Bishop as we have observed before at chap. 36
〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepta Whence I am of opinion that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought in Latine to be termed Excepta I know indeed that Origen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are by Rufinus and Jerome commonly termed Excerpta Excerptions but my Sentiment is that 't is corruptly written in regard they ought rather to be termed Excepta Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it thus Canonicum constitutum esse judicium that a Canonicall Judicatory was constituted s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He answered in Robert Stephens's Edition the reading is Eustathius answered In Valesius's Versiâ—n 't is respondit Pergamius Pergamius answered * Or had judged †Or business ‖ Or concerning the same matter * Or made use of outcries t I am of the same opinion with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lent exaction by conjecture as I think For our Copies have no alteration here Yet the Tellerian Manuscript which I procured opportunely whilest our Edition was in the press has it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u Nicephorus has inserted some words here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he asked the Bishops Vales. * Or made himself obnoxious to †Or pronounced Sentence * Dioscorus's †Dioscorus vv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is the reading also in Nicephorus But in the Chalcedon Acts and in the fourth chapter of this book where this sentence of condemnation occurs it is more truly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was our design But by transposing the prepositions I had rather write it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we had considered in relation to c. which writing is far more elegant Vales. * Or second * These Legates of the Romish-See I suppose point at that expression used by our Saviour to Peter recorded Matth. 16. 18. As a Comment on which Text take these words of Saint Cyprian in his book de Unitate Ecclesiae termed also Tractatus de Simplicitate Prelatorum pag. 113. Edit Bafil 1558. Loquitur dominus ad Petrum Ego tibi dico inquit quia tu es Petrus Super istam Petram aedificabo Ecclesiam meam c. The Lord speaketh to Peter I say unto thee says he that Thou art Peter and upon this Rock I will build my Church c. And after his Resurrection he says to the same person Feed my sheep And although he gives an equall power to all the Apostles after his Resurrection and says As the Father hath sent me so also I send you c. Yet that he might manifest the Unity by his own authority he hath disposed the originall of the same Unity as beginning from One. For the rest of the Apostles were the same also that Peter was endowed with an equall fellowship both of honour and power but the originall proceeds from Unity that the Church may be shown to be one * Or estranged * Or removed y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendred by Translatours For Langus renders it Consuetudinem Custome Musculus and Christophorson have translated it thus ab omni Ecclesiastico Jure esse abalienatum and are alienated from all Ecclesiastick Right The Old Translatour of the Chalcedon-Councill pag. 214 renders it Functionem Function which in my judgment is the truer Version In the Libell of Deposition of the same Dioscorus which the Chalcedon-Synod sent almost in the very same words to the Clergy men of the Alexandrian Church who were then at Chalcedon instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degree In the sentence of condemnation pronounced against the same Dioscorus by the Legates of the Romish See instead of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office is made use of Now these words are therefore added by the Synod that they might shew that Dioscorus was reduced to a Laïck-communion For he is not only said to be divested of the Episcopall dignity but is also removed from every Ecclesiastick Office least any one should think him to be removed from the Episcopall Act or acting as a Bishop and thrust down into the degree of the Presbyterate For to do that is sacriledge as 't is said in the fourth Action of the Chalcedon-Synod pag. 247. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should as it seems be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clergy of the most Holy c. For Dioscorus's Libell of Deposition was sent to the Clergy-men of the Alexandrian Church who were then at Chalcedon as may be seen in the Acts of the Chalcedon-Councill pag. 214. Due order did require indeed that Dioscorus's Deposition should be declared by the Synod to the Bishops of Egypt also But the Bishops of the Chalcedon-Councill were to perform that afterwards in their Synodick Letter At that time they had done sufficient in declaring Dioscorus's Deposition to the Alexandrian Ecclesiasticks who were then at Chalcedon to wit to Elâ—â—mosynus the Presbyter and Oeconomus or Steward and to Euthalius Arch-Deacon and to the rest of the Clergy 'T is certain Evagrius's words do sufficiently declare that there is no mention here concerning the Bishops of Egypt For he calls them Bishops of the Alexandrian Church which appellation agrees not with the Bishops of Egypt Vales. a In Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Acts of the Chalcedon-Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Tellerian M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. And so 't is in Robert Stephens's Edition * Or convention †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Religion b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged in regard 't is altogether superfluous at this place Further the place here meant by Evagrius is extant in the Second Action of the Chalcedon-Councill pag. 159 Edit Bin. But 't is to be remarked of which I have given an Advertisement before that the Copies of the Chalcedon-Synod which Evagrius made use of were different from those we now have For that which is to us the Third Action to Evagrius is the Second as we have seen already But that which in our copies is inscribed the Second Action is the Third to Evagrius as it will be made manifest from this place and those following Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prâ—lude or Cessation c The place which Evagrius means here occurs in the Second Action of the Chalcedon-Councill pag. 159. Also the words of Cecropius Bishop of Sebastopolis occur in the same page Vales. d This place is also extant in the Second Action of the Chalcedon-Synod pag. 160. Vales. * Or prate against †Or that he hath been begotten the only begotten Son of God c. e For the divine and humane Nature being joyned together have constituted to us one Christ and Lord. And so that is
promulged in the year of Christ 482 as Baronius has recorded Vales. * Or Confirmation †Or Armour ‖ Or Have night and day made use of all imaginable c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all imaginable prayer and diligence The same likewise is the reading in Nicephorus Nor had the old Translatour of this Edict read otherwise in Liberatus chap. 18 for he renders it thus noctibus ac diebus oratione studio Legibus c. night and day by prayer and diligence and by our Laws We endeavour that the Holy Catholick and Apostolick Church may be multiplyed by that Faith Notwithstanding in my judgment it ought rather to be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all imaginable attention What the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is we are informed from Suidas who produces a passage of an old Writer Indeed this emendation pleases me mightily Vales. * Or Next to God †Or Begirt c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waging war against the entire Body Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should he make war c. as it is in Nicephorus and in the Tellerian M. S. S r Henry Savil also at the Margin of his Copy had remarked fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps is should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Generations d To this place of Zeno's Edict Pope Felix alludes in his Epistle to Zeno Augustus where his words are these Dolet certè pietas Tuae quòd per diuturnos partis alterâ—ae gravesque conflictus multi ex hoc saeculo videantur ablati aut Baptismatis aut Communionis expertes Your piety doubtless iâ— grieved that by reason of the long and sore conflicts of each party many may seem to have been taken out of this world without being partakers of Baptism or the Communion Vales. * Or Begirt †Or Baptism * Or Chapters †See Chap. 5. note f. * Unsinning or without sin e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 't is also written in Nicephorus But Facundus and Liberatus seem to have read otherwise For Facundus pag. 551. renders this place thus adunate ergo vos in nullo dubitantes c. Unite your selves therefore being doubtfull in nothing For we have written these things to you not to innovate the Faith but that we might satisfie you c. And Liberatus translates it in this manner Unite vosmetipsos nihil dubitantes c. Unite your selves doubting nothing c. Whence it appears that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the reading in our Copies is better For soon after it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we Anathematize Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which frequently happens in these books of Evagrius occurs here also to wit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is certain Liberatus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as 't is apparent from his Version For thus he renders it Sanctissima namque Mater Nostra Ecclesia c. For our most Holy Mother the Church as being the person who hath begotten you from a long time expects to embrace Her Sons and earnestly desires to hear your sweet voice Nor did Facundus read otherwise in his twelfth book For thus his Version runs Sancta enim Mater Nostra Ecclesia c. For our Holy Mother the Church receives you as Her own Sons Embrace her For She desires after a long time to hear Your sweet Voice Moreover Nicephorus has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further from the forecited passages 't is apparent that Facundus and Liberatus in Zeno's Edict had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Mother which reading I am most pleased with Besides Facundus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Embrace Ye Her not as 't is commonly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to embrace Which reading nevertheless is intolerable Lastly Liberatus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a long time not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after a long time Vales. * Chap. 12. a Liberatus in his Breviary chap. 18 says that Johannes being driven from the See of Alexandria came first to Antioch and after he had gotten Letters of Intercession from Calendion Patriarch of Antioch came to Rome and appealed to Simplicius Bishop of Rome as the Blessed Athanasius had also done before But in the Gesta de Nomine Acacii which in my judgment were written by Pope Gelasius he is said to have requested the Refuge only of the Roman Church in such manner as his predecessours had done Which I think is truer For Johannes appealed not from any Ecclesiastick Judicature to Simplicius in regard he had not been expelled out of his own See by the sentence of a Synod but by force nor did he present a Libell to Pope Simplicius but to Felix his Successour as we shall see afterwards Vales. * Opinions or Decrees a So also Pope Simplicius in his Epistle to Acacius terms Petrus Moggus as Liberatus attests in his Breviary chap. 18. To wit because he had invaded the Alexandrian Church whilest Timotheus Salophaciolus who had been legally ordained was alive Vales. b That this was the pretext of condemning Calendion is attested by Liberatus in his Breviary chap. 18. But the true cause of his being condemned and deposed was this because he would defend the Chalcedon Synod nor would acquiesce in Zeno's Edict Liberatus's words are these Interea Calendion Archiepiscopus Antiochenus deponitur c. In the interim Calendion Arch-Bishop of Antioch is deposed Being accused in publick as having been undutifull indevotus without devotion to his Prince drawing in the people into a Rebellion with Illus but secretly because he would not keep himself from the Communion both of Pope Felix and Johannes Gelasius also in his thirteenth Epistle to the Dardani says that Calendion was therefore Ejected by Zeno because he had razed His name out of the Dypticks and instead thereof put in Leontius's Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Florentine and Tellerian M. SS I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Hillus by Country an Isaurian in dignity Magister Officiorum Master of the Offices as Marcellinus tells us in his Chronicon who after he had been in great favour with the Emperour at length was incensed against him for what reason I know not and together with Leontius ingaged himself in a Tyranny in the East on the year of Christ 484 as Marcellinus records or rather 483 as Baronius has rightly observed Further this Hillus is by Candidus Isaurus and by Damascius in the Life of Isidorus the Philosopher always called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the last Syllable So 't is also written in Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that place of Suidas is to be read Vales. d Petrus Fullo was Ejected out of the See of Antioch a little after the return of Zeno Augustus on
Letters hath detected his own Crime nor having already voluntarily confessed ought he to be heard and are you not troubled about so great Catholick Prelates without any examinatian secluded Pope Gelasius confesses ingenuously that Acacius had been convicted and heard in no speciall Synod 'T is certain neither of those two Roman Synods wherein Acacius was condemned were convened upon his account For the former was Assembled on the account of Vitalis and Misenus the Legates of the Apostolick See wherein Vitalis and Misenus were indeed condemned but Petrus Bishop of Alexandria and Acacius were only reprehended and by the by reproved as Evagrius tells us a little after this But the Latter Synod was assembled on the account of the Antiochian Church on the same year as Pope Felix informs us in his Synodick Letter to all the Presbyters and Archimandrites at Constantinople and throughout Bithynia In which Synod Petrus Bishop of Antioch was indeed chiefly and most especially condemned who having Ejected Calendion had invaded the Antiochian See But Petrus Bishop of Alexandria and Acacius Bishop of Constantinople were only condemned as the Associates and Communicators of the same Petrus as the subscription annext to the same Letter doth declare in these words Candidus Tiburtinae Civitatis Episcopus c. I Candidus Bishop of the Tiburtine City following the authority of the Apostolick Seâ— Set forth by the Catholick deliberation of us all according to the State of the Church pronouncing an Anathema to Petrus the Invader of the Alexandrian Church and to Acacius sometime of the Constantinopolitane Church also to Petrus Bishop of Antioch who have heretofore been rightly and deservedly separated from the Episcopall dignity and number of Christians and to all their followers have subscribed c. But whereas the Greeks complained that Pope Felix had prefixt his own name only before that sentence Felix in the forecited Letter answers this Objection thus in these words Unde nunc causâ Antiochenae Ecclesiae apud B. Petrum Apostolum collecti c. Whence being at this present convened before the Blessed Apostle Peter on account of the Antiochian Church we have again hastned to shew your love the usage which has always obtained amongst us As often as the Lords the Prelates are convened within Italy on account of Ecclesiastick Causes especially of Faith an usage is retained that the Successour of the Prelates of the Apostolick See in the name or person of all the Prelates of all Italy agreeable to the Care of all the Churches appertaining to them should constitute all things Pope Julius had said the same long before Felix in his Letter to the Orientalls which Athanasius records in his Apologetick But now as to the Second Objection of the Easterns concerning Acacius's being condemned without any examination that is sufficiently answered by Pope Gelasius in his Epistle to the Orientalls the words whereof we have produced above Vales. * That is the Monks who did not sleep b Some time before this Johannes Tabennesiota after he had been Ejected out of his See had come to Rome and had made his case known to Pope Simplicius But he had not presented a Libell to him but had only perswaded him that he would write to Acacius in defence of his Cause Which thing Pope Simplicius performed with a ready and willing mind But Acacius having received Simplicius's Letters returned answer that he in no wise acknow'edged Johannes Bishop of Alexandria but had received Petrus Mongus to communion by order of the Emperour Zeno. At which Letters Simplicius being highly incensed wrote back that Acacius had not done what was regular and orderly in that he had received Petrus to Communion who stood condemned by the common sentence of them both And when Johannes was preparing to offer a Libell to the Pope containing various Crimes against Acacius in the interim Simplicius was prevented by death before Acacius had given answer to his last Letters as Liberatus tells us in his Breviarium But after Felix had been put into Simplicius's place Johannes presented that Libell to Pope Felix which he had before made ready to offer to Simplicius Who forthwith sent a Libell of Citation to Acacius by the Bishops Vitalis and Misenus ordering him to come to Rome immediately and give in his answer before the Apostolick See to the Libell of Johannes the Bishop as 't is recorded in the Gesta de nomine Acacii and in the Libell of Citation transmitted to Acacius Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are transposed which I restore thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sent from Felix to the Emperour Zeno. Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has excellently well explained this place of Evagrius in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But before Vitalis and Misenus coming from Rome had arrived at the Imperial City c. In Evagrius therefore it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so Evagrius does usually call Constantinople as hereafter at chap. 25. Vales. b There were two Monasteries at Constantinople which were termed the Monasteries of the Acoemeti to wit the Monastery of Bassianus and that of Dius They had taken the name of Bassianus and of Dius from their Founders But they had the appellation of Acoemeti or Acâ—mita given them because they celebrated the Divine praises night and day succeeding one another by turns in so much that they seemed not to sleep So heretofore in the Gallia's a continuall praising of God is said to have been kept up in some Monasteries Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus supposed that these Commonitoria for so the Latines term them which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were written to the Emperour Zeno. But Evagrius says they were written to Vitalis and Misenus the Legates of the Apostolick See 'T is certain Commonitories were wont to be sent to Embassadours and such like persons but not to the Roman Emperour For they were as it were Orders and Instructions which publick Ministers ought studiously to observe Vales. * That is Johannes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the excellent Florent M. S. I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also the same Manuscript Copy has it written in other places as I have remarked before Indeed the ancient Coyns do confirm this writing of this word as does likewise the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I agree with S r Henry Savil who in his Copy hath mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are also extant in the same Acts. But I can in no wise approve of Christophorson's Version who has rendred this place thus Extant Praeterea in Actis ejusdem Concilii c. There are moreover extant in the Acts of the same Councill c. For Evagrius makes no mention here of any Councill only takes a view of the Collection of Letters which belonged to Acacius's Cause
Christophorson thought because be saw mention was made of Acts by Evagrius that it followed immediately that these things were transacted in a Councill But the matter is not always so For whatever things were done in any affair may simply be called Acts although no Councill or judiciary proceedings intervened Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expunged which is not acknowledged by Nicephorus Vales. e All other Authours relate that Mongus was ordained by one Bishop and he an Heretick So says Acacius in his Letter to Pope Simplicius and Felix in his Synodick Epistle to all the Monks and Archimandrites at Constantinople and in Bythinia The same is likewise attested by Theophanes in his Chronicon pag. 107 and by Gelasius in the Gesta de nomine Acacii Yet Liberatus affirms Petrus was ordained by more Bishops than one although he expresses not their number Vales. a This Letter of Acacius's is extant set forth in Latine amongst the Epistles of Pope Simplicius The same Letter is mentioned in Pope Felix's Epistle which contains Acacius's Sentence of Deposition Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have added the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But from the Florentine Manuscript which particle casts a great light upon this place In the same Florentine Manuscript at the side of these words this Scholion was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is This Authour does not say here expresly that Acacius was deposed by the Bishop of Rome but Theodorus and Basilius Cilix do manifestly affirm this Nicephorus book 16. chap. 17. attests the same concerning Basilius Cilix Further Our Evagrius is undeservedly reproved by that Scholiast because at this place he speaks nothing of Acacius's deposition Evagrius does here relate all things that were transacted in the Roman Synod which was convened in the year of Christ 484 against Vitalis and Misenus Legates of the Apostolick See In that Synod Vitalis and Misenus were indeed deprived of the honour of the Priesthood But Acacius was only reprehended and rebuked as 't is apparent from the Decree of the Synod here recorded by Evagrius After this Felix sent his Synodick Letters to Acacius wherein these words occurred Peccasti ne adjicias de prioribus supplica You have offended make no addition and supplicate for your former failings After receipt of which Letters when Acacius still stood out and committed Facts worse than the former Pope Felix the Bishops being a second time convened promulged a sentence of deposition against Acacius and directed it to Acacius by Tutus Defensor of the Roman Church which sentence begins thus Multarum transgressionum reperiris obnoxius You are found guilty of many transgressions That these things were transacted in this manner Pope Felix informs us in his Synodick Letter to the Presbyters and Archimandrites at Constantinople and throughout Bythinia For after he had written concerning Vitalis and Misenus and concerning Acacius who were condemned in the Roman Synod he adds these words Post illam sententiam quae in Acacium perturbatorem totius Orientis Ecclesiae dicta est c. After that sentence which hath been pronounced against Acacius the disturber of the whole Eastern Church being now also convened we have added to these Letters c. And a little after Unde nunc causâ Antiochenae Ecclesiae c. Wherefore being at this present convened in the presence of the blessed Apostle Peter on account of the Antiochian Church we do again hasten to declare to Your love the Custom which hath always obtained amongst us From which words it appears that this Letter was written by Felix in the name of the third Roman Synod which had been assembled on account of the Antiochian Church which after Calendion was ejected Petrus Fullo had invaded In this Synod therefore Felix had dictated the sentence against Acacius which begins thus Multarum transgressionum reperiris obnoxius You are found guilty of many Transgressions and had transmitted it to Acacius by Tutus the Defensor Nor can any one say that that sentence was pronounc't before in the Second Roman Synod at such time as Vitalis and Misenus were condemned but was sent a little afterwards by Felix by the Order of the Third Roman Synod For Evagrius refutes this who does not say that the sentence of deposition was pronounc't against Acacius in that Roman Synod wherein Vitalis and Misenus were condemned Besides Liberatus in his Breviarium chap. 18. does manifestly declare that that Sentence of Deposition against Acacius was pronounced long after the Condemnation of Vitalis and Misenus For hear what Liberatus says Redeunt aliquando Legati Sed praecesserant Monachi c. At length the Legates return But the Monks had gone before who in a grievous manner accused them of Treachery Having been forthwith heard and convicted from those Letters which they had brought they are removed from their own places And after some few words Ubi ergo ad plenum detectus est Acacius Haereticus c. When therefore the Heretick Acacius was fully detected Pope Felix put these words in his Synodick Letters you have offended make no addition and supplicate for your former failings Acacius having received these Letters persists in the same mind neither receding from Petrus's Communion nor yet perswading him openly to embrace the Chalcedon Synod and the Tome of Pope Leo. Pope Felix understanding this sent a writing of Condemnation to Acacius by Tutus the Defensor the beginning whereof is this You are found guilty of many Transgressions Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Florentine and Tellerian M. SS and in Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loves not the Faith But it would be better written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Christophorson seems to have read and so we have rendred it At the Clause immediately foregoing instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he ought if he had loved Zeno to have done this I would rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whereas if he had loved the Faith rather than Zeno he ought to have done this Vales. d After the Roman Synod which was convened on the account of Vitalis and Misenus and wherein Vitalis and Misenus had been condemned but Petrus and Acacius were only reproved and rebuked it was consequent that Evagrius should have spoken concerning the Sentence of Deposition pronounced against Acacius and sent to Constantinople by Tutus the Defensor And yet Evagrius has not done this here Whereof two reasons may be assigned For either this was done by Evagrius in reverence to the Constantinopolitan See or else because Evagrius had related that before from Zacharias Rhetor as may be seen in the eighteenth Chapter What therefore he had declared there he look't upon as superfluous to repeat at this place Vales. a I have made good this place from the Florentine M. S. in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had again Anathematized
day of the month July The Monks in their Libell presented to the Patriarch Menas which Libell is recorded in the fifth Action of the Constantinop Synod sub Mena do attest that Severus was baptized in this Martyrs Church Vales. d Liberatus in his Breviary chap. 19 writes thus concerning Severus Is enim Severus cum sedâ—ret prius in Monasterio c. For this Severus when he formerly lived or sate in the Monasterie admitted not of Zeno's Edict nor received to communion Petrus Mongus After this living in the Monastery of the Abbot Romanus and of Mamas who presided after him he was from thence sent to reside as Apocrisarius that is Legate at Constantinople and becomes one of their number who were of Petrus Mongus's party This Relation of Liberatus's is far different from that of Evagrius For Evagrius says that at â—irst Severus was a Monk in a Monastery which was between Majuma and Gaza And this is confirmed by Theophanes also But that afterwards he resided or sate in the Monastery of the Abbot Nephalius which was in Egypt as Evagrius tells us in the two and twentieth chapter of this book Out of which Monastery Severus being driven came says he to Constantinople But Liberatus relates that Severus sate indeed in two Monasteries but attests that he was not ejected out of any Monastery but was made Apocrisarius But whose Apocrisarius he was he says not I am of opinion that he was the Apocrisarius of the Monks of the East who were of the same Sect with himself So Theonas is termed the Apocrisarius of the Monasteries in Palestine in the first Action of the Constantinopolitane Synod under Menas And that Evagrius confirms here Vales. e Concerning this Petrus Iberus Evagrius has spoken already at chap. 8 book 2. There is mention made of the same Petrus in The Libell of the Monks to the Patriarch Menas which is recorded in the fifth Action of the Constantinopolitane Synod under Menas Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had passed through the same exercises to wit of a Monastick life †Or party f He means the Synodick Letters which Severus wrote to Timotheus Bishop of Constantinople and to Johannes Nicaeota Bishop of Alexandria For Liberatus in his Breviary chap. 19 informs us that Severus held communion with these Prelates Indeed Theophanes in his Chronicon pag 135 relates that Timotheus when he would have inserted Severus's name into the Dyptichs was hindred by the people of Constantinople Vales. g Theophanes casts a great light upon this place He writes pag. 135 that Timotheus sent his Synodick Letters and the deposition of Macedonius to all the Bishops that they might subscribe to them and that the weaker persons amongst them afraid of the Emperour subscribed to each Libell But that those who were of a mind more stout and couragious would subscribe to neither Further that some taking a middle way subscribed to Timotheus's Synodick Letters but would in no wise subscribe to the deposition of Macedonius Amongst these persons therefore who took the middle way were the Bishops of Palestine as the Monks do attest here in their Letter to Alcison Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those persons who brought them as it is in Nicephorus In which Author also the reading is fuller by one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those persons who brought them hither Besides in the Tellerian Manuscript I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. i In Nicephorus this place is otherwise distinguished to wit in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fled out of the City the populacy and Monks having made an Insurrection against them Which distinction I like best Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Antioch which I like not For the Monks of Palestine do not speak of Antioch here but of the Bishops who were subject to the See of Antioch For having before spoken concerning the affairs of Palestine which were subject to the Patriarch of Jerusalem they now pass to the Bishops of the East who were under the Jurisdiction of the Patriarch of Antioch and in the first place they name Marinus Bishop of Berytus which was a City of Phoenice Now Phoenice was under the dispose of the Antiochian Patriarch according as it had been agreed in the Chalcedon Synod between Maximus Bishop of Antioch and Juvenalis Bishop of Jerusalem Vales. * Or Necessity l Liberatus makes mention of this Mamas in his Breviary chap. 19 whose words we have quoted at note d in this chapter therefore the two Ring-leaders of the Dioscorites or Dioscorians by whom Severus had been instructed are Romanus and Mamas Abbots of that Monastery which was between Majuma and Gaza Indeed Theophanes in his Chronicon terms that a Monastery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Schismaticall Monks Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom Severus himself had been â—odged I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been catechized or instructed For the Abbots Mamas and Romanus had instructed Severus as we have said before out of Liberatus Vales. a â—paâ—ia was the Metropolis of Syria Coele or Syria Secunda to which Epiphania and Arâ—thusa were subject as the Old Notitiae inform us Vales. * Or Which hath passed to us from our Fathers †Or Which has Orontes its neighbour * Or The first of the Deacons †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulesius renders these words thus â—ocans ac lascivicus â—eâ—â—ing or drolling and playing the wanton The primary signification of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is feignedly to refuse it imports also to dissemble or to play the fool to behave ones self as that most petulant woman Acco did from whose carriage this word had its originall b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have restored this place from the excellent Florcntine and Tellerian M. SS wherein 't is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Command of the Militia in Phoenice Libanensis There were two Phoenice's as I have remarked above the one termed Maritima the other Libanensis Over this province was set the Duâ— of Phoenice concerning whom see the Notitia Imp. Rom. Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attempt it would if I mistake not be better written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effect Vales. * Or Untill * At book 1. chap. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I agree with S r Henry Savil who at the margin of his copy hath mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hapned The same person corrects the beginning of this châ—pter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But 't will not be inconvenient c. it may also be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it will not be disagreeable or misâ—lâ—c't and perhaps 't is better so For 't is the same as if you should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't will not be absurd
doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that Justinian brought their petition to effect For thus Nicephorus words it book 17 chap. 13. Vales. * Or Land of the Romans * Procopius †Or Command of the Army ‖ We have rendred this Clause as far as the next full point according as we found it pointed in Robert Stephens's Edition the punctation in Valesius's Edition as the Learned Reader will easily observe puts a sense upon these words far different from that we have expressed in our Version †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Coelitùs from Heaven as Grynaeus and Curterius have rendred it Valesius translates it ab illâ from her to wit The Virgin Mary * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or War a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have corrected this place from the Tellerian Manuscript and from Nicephorus in which Authour 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard nothing of what he did succeeded according to his design or desire See Procopius Book 2. Perfic where he says that Ephraemius the Bishop was falsely accused for having a design to deliver up Antioch to the Persians and that soon after he fled into Cilicia being afraid of the Irruption of the Persians But concerning the Ornaments given by Ephraemius to the Church of the Antiochians there is not a word extant in Procopius Vales. * Chosroes †Or Equestrian Games * At Apamia †Or Voyage-provision ‖ Or Those who brought me to the Light * Or Frequented an inferiour Schoolmaster †Or Adorations a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is doubtfull what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie here whether a picture and an image of that flame which had followed the wood of the Cross or a Writing Musculus took it for a Writing or an Inscription as did also Christophorson who renders it thus Ob quam causam imago in testudine Sanctuarii statuta fuit quae Inscriptione in Basi incisâ hoc miraculum illis qui ejusdem ignari erant commonstravit For which reason an image was set up in the Roof of the Sanctuary which by an Inscription cut upon its Basis might show this Miracle to those who were ignorant of it But this Rendition is intollerable For first a Basis is not a term properly used about a Painted Picture but concerning a Statue only Besides if the Image were in the Roof where I pray was the Basis set My Sentiment is that the Image or representation of this Miracle was Painted in the Arched Roof of the Church whereon perhaps some Verses were inscribed which might record this Miracle Such like Inscriptions are extant in â—ruther's Thesaurus and in Paulinus's Epistles Vales. b In Nicephorus and the Tellerian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardaarmanes Concerning this Adaarmanes Captain of the Persians and his irruption into Syria our Evagrius speaks in his sixth book Vales. In Robert Stephens he is called Adearmanes * Or Who makes an account of his c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I agree with Christophorson and S r Henry Savill who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent away have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrote Moreover the words which immediately follow to wit these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c are corrupted also In the Florentine Manuscript 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the place as yet is not without fault I write thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further also how in or at another incursion Chosroes resolved upon a Siege of the Edessens Vales. * Or provo false †Or Enemies b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the studious Vales. ‖ Book 1. Chap. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This whole place is corrupted as 't is apparent to the Readers S r Henry Savill at the margin of his Copy hath noted that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrated or declared which emendation Nicephorus confirms in chap. 16 book 17. where he writes out this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Langus tenders it Res ipsa quoque praedictionis ejus fidem quòd vera maximè sit sibi ipsi consentiens confirmavit the thing it self also confirmed the authority or faith of that prediction that it might be very true and agreeable to it self My Sentiment therefore is that this whole clause of Evagrius must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the event it self declared the Truth Faith bringing the prediction to effect Vales. * Or By little and little d See Procopius out of whom Evagrius borrowed this book 2. Persic pag. 83. In what manner these Aggesta were built by the Romans Apollodorus informs us incomparably well in his Mechanicks Which Book being lately done into Latine by me by Gods assistance I will e're long publish together with some other Writers of the same subject Vales. * Or They mist of their design †Or Embrace the matter ‖ Or To the greatest difficulty or highest pitch of desperation e This place of Evagrius is cited in the Seventh Occumenicall Synod pag. 613 and likewise by Barlaam in his book Contra Latinos Further concerning this Image not-made-with-hands which Christ is said to have sent to Agbarus see Gretser in his book De Imaginibus non Manufactis But it is to be noted that no mention is made of this Image transmitted by Christ to King Agbarus either by Eusebius in the First Book of his Ecclesiastick History or by Procopius in his Siege of the City Edessa For these Authours relate that a Letter only was sent by Christ to Agbarus by the Apostle Thaddaeus Vales. †Or Overwhelmed †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Robert Stephens's Edition 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lexicographers have no such word I meet with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Lagenam a Flagon or Stone-bottle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or From †Or Wont to catch Or nourish a flame †Or There was a conference on both sides about c. a Concerning this Golden Cross which Chosroes had taken out of the Church of the Sergiopolites for the price of its Redemption Theophylactus Simocatta speaks in the Fifth Book of his History Chap. 13. Where also Chosroes Grandchild or Nephew to this Chosroes here mentioned by Evagrius does in express words attest that that Cross in honour of the Martyr Sergius had been sent by the Emperour Justinian to Sergiopolis and was placed in the Church of S t Sergius Vales. b In the excellent Florentine Manuscript these words are written in the margin here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Note that Evagrius speaks that concerning Chosroe which no other Historian has mentioned to wit that about the close of his Life he received the Sacrament of Baptism Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Postpositive Article seems
†Or Substance * Or Subsistencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is to the Father and to the Holy Ghost In Nicephorus Book 17. Chap. 35 where this Edict of the Emperour Justinus concerning the Faith is recorded this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is equall to the Father and to the Holy Spirit Which reading Christophorson hath followed For he renders it thus Qui est equalis Patri Spiritui Sancto who is equall to the Father and to the Holy Spirit But in this place the equality of the Father and Son is not treated of but whether Christ be one of the Trinity I have therefore supplyed this place righter from the excellent Florentine Manuscript in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is our Lord Jesus Christ c. The Tellerian M. S. has it written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is in the Father and in the Holy Spirit Vales. In Robert Stephens the reading is the same with that set at the beginning of this note †Or Are of * Or a certain or some one man ‖ Or Received * Or Made up b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place ill in this manner Non Confusionem in Unitatem introducimus We introduce not a confusion into the Unity Nor has Musculus done righter who translates it thus Unitatem non conâ—â—ndimus We confound not the Unity I do not wonder at Musculus who in this Edict of Justinus always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unitatem Unity very erroneously That Learned man hath committed the same mistake who has done into Latine the Fragments of Ephraemius Bishop of Antioch which are extant in Photius's Bibliotheca But why Christophorson who every where renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copulationem Copulation should at this place translate it otherwise I know not Johannes Langus Nicephorus's Translatour renders it thus In Unione confusionem non inducimus We induce not a confusion in the Union Exactly right if you add a Syllable in this manner in Unitione in the Unition For the term Unio though it be now a days frequently used in the Schools of Philosophers and Divines is a barbarous word when 't is taken for Unition For Unio in Latine signifies Unitatem Unity as may be proved from Tertullian Jerome Prudentius Pope Simplicius and others Let therefore those Zoili Carpers or Censurers cease reproving of us because in the Letter of Alexander Bishop of Alexandria which is recorded by Socrates book 1. chap. 6 we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Union For we did that from the use and propriety of the Latine Tongue which they being wholly ignorant of thought that Unio Union was nothing else but Unitionem Unition But betwixt Unio and Unitio there is as much difference as between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Union or Unity there is nothing but what is simple or single But in Unition something compounded of two is necessarily understood 'T is certain the Old Translatour of the Chalcedon Synod always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unition or adunation Vales. * Or Shall not †Or So as we are ‖ Sublimity or Eminency * Or Being both at the same time †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But I had rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood or rather existing c. Nor do I doubt but the Emperour Justinus wrote so as I have said For he reproves himself because he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood as if the difference of the two Natures in Christ were in the understanding only and did not really exist Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Form fashion state d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Flesh. Which reading is not tollerable For Christ had not a proper subsistency in the Flesh but before he assumed Flesh he had a proper subsistency in regard he was the second person of the Sacred Trinity Nevertheless if any one be minded to defend Nicephorus's reading I shall not much gainsay it For it more fitly coheres with the words preceding The sense therefore is this that the Son of God who had a proper subsistency from all Eternity having assumed Flesh subsisted therein personally Vales. * Points or Opinions e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of the same mind with the Learned who have long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the c. Although Nicephorus has retained the vulgar reading Vales. †Sent forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons is used on account of Nestorius's Heresie who asserted two persons in Christ the one of man the other of the Word But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllables was annext on account of the Futychians and Acephali who affirmed that Christ consisted of two Natures before the Unition but after the Unition they asserted but one Nature in him On the other hand the Catholicks adored Christ in two Natures Those Syllables therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which though they are different yet if they be rightly understood do both aim at one and the same Faith and Opinion as Justinus adds See Evagrius above at book 1. chap. 1 note c. Further this Edict was promulged by Justinus Junior on the first year of his Empire to wit the year of Christ 566 as Baronius remarks than which Edict Justinus conferred nothing more upon the Catholick Church but satisfying himself in having only expounded the Orthodox Faith he in future prohibited disputes about the Nestorian and Eutychian Opinion and permitted every one to think of these matters according to his own arbitrement From this Edict therefore followed no advantage as Evagrius observes truly Wherefore Johannes Biclariensis said amiss in his Chronicon whose words concerning Justinus Junior are these Qui Justinus anno primo Regni fui Which Justinus in the first year of his Reign destroyed those things which had been devised against the Chalcedon Synod And suffered the Creed of the Holy Fathers of the Church convened at Constantinople which Creed had been laudably received in the Chalcedon Synod to have entrance and to be sung by the people in every Catholick Church before the Lords Prayer was to be repeated Biclariensis attributes those things to Justinus Junior which rather befitted Justinus Senior Vales. ‖ Scheme or State * Or Antioch †Or Blasphemy against himself a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus in regard he understood not these words omitted them as may be seen in book 17. chap. 36. For he his exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't was said that Justinus was angry with him because he refused to give him money when
Monumentum the Salutary Monument of Christ. Indeed above at chap. 28 Eusebius terms the Sepulchre of Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Martyrium or Monument of Our Saviour's Resurrection Moreover Cyril of Jerusalem in his fourteenth Catechesis writes that the place of Our Lord's Passion and Resurrection is termed The Martyrium Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words of Eusebius Socrates has written out at chap. 17. book 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Emperour's Mother erected in the place of the Sepulchre a most magnificent Church called it New-Jerusalem building it opposite to that Old deserted Jerusalem Which words of Socrates are to be observed with more of attention In the first place he attributes that to Helena which Eusebius says was done by Constantine Wherein he has followed the Authority of Rufinus who book 1. chap. 8. of his Eccles. History writes that this Church was built at Jerusalem by Helena Now although it be of small moment whether Helena at the charge of the Emperour Constantine or Constantine himself by the care and diligence of his Mother Helena be said to have built that Church yet 't is better to follow Eusebius's opinion in regard he was both present at the things themselves and also produces Constantine's Letter concerning the building of that Church 'T is to be remarked also that what Eusebius had worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at the Martyrium of Our Saviour that is thus expprest by Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the Sepulchre But what Eusebius had expressed in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New-Jerusalem was built that Socrates words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. erected a Church called it New-Jerusalem building it opposite c where any one may see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called it must be expunged For that Church was not termed New-Jerusalem as the Translatour thought and before him Nicephorus but it was called The Martyrium or The Basilica Constantiniana and Anastasis Eusebius therefore and Socrates do say only this that Constantine or Helena having erected that Church which was a great and stately Structure built the New-Jerusalem over against that old one which heretofore had been ruined by the Romans Which is most true For from that time the City Aelia its true and old name being by degrees abolished began to be called Jerusalem by the Christians whenas notwithstanding it really was not Jerusalem in regard it had been erected in another soil and was built by a Roman Emperour who then was the bitterest Enemy to the Jews with that design and intent that the Gentiles might inhabit it but that the Jews might be driven at the greatest distance from its entrance Further I doubt not but Eusebius alludes to that place which occurs in the Revelation chap. 21. vers 2 And I saw the Holy City New-Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her husband Vales. * Or Last †Or The Salutary Victory over death ‖ Or With rich and abundant Honours or Glories * Evangelized * Or Distinguished * Floor or Bottom a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He seems to mean Marble or at least polisht stone like to Marble So in the following chapter Eusebius uses these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the same But Christophorson has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eximious Stone Portesius translates it excellent Stone not well as I think Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Atria Courts of Churches consisted usually of four Porticus's placed in form of a Quadrangle In the midst there was an open place such a one as we now a days see in the Cloysters of Monks Eusebius informs us hereof in the description of the Church at Tyre which occurs in the Tenth Book of his Eccles. History But in the Church at Jerusalem the Frame or Composure was different For there were only three Porticus's there placed at the three sides But in the fourth side which was directly opposite to the Sepulchre at the rising Sun instead of a Porticus there was the Church it self as Eusebius informs us in the following chapter Which seems to have been done for this reason that the Church it self might be enlightned with a larger light no Porticus on the outside giving any hindrance to the lights Vales. †Or Ran out * Or Of the Temple of the Church †Or Royal Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancients adorned walls with cut Crusts of Marble of a different colour as I have noted at book 28. of Amm. Marcellinus pag. 363. Such Crusts of Marble as these they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Gregor Nazianz. in Orat. 32 and in His Carmen Anacreonticum ad animum suum Vales. * Or At the Roofs themselves above †Finished or fitted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Hesychius and the Authour of the Etymologicon do inform us who interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Tabellae tecta laqueata Tablets Embowed Roofs Eusebius uses the same word hereafter at chap. 49. Hence therefore it appears that the Roof of the Church was on the inside covered and adorned with a Lacunar or Embowed Roof according to Constantine's thoughts about it as he attests in his Letter to Macarius For on the outside it was covered with Lead to keep off showers Therefore the Roof must necessarily have been framed of Stone which might bear up the Lead laid upon it Vales. ‖ Or Continued junctures * Bright or clear a There were four Porticus's in the Jerusalem-Church to wit two at each side of the Church For that 's the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the following words do manifestly evince this For of these Porticus's Eusebius says some were in the front of the Church that is more outward but others more inward In the same manner there were four Porticus's in the Church of the Apostles which was in the City Rome as Prudentius attests in the Passion of the Apostles in these Verses Subdidit Parias fulvis laquearibus Columnas Distinguit illic quas quaternus orod The same Prudentius in the Passion of Hippolytus writes thus concerning the Church of Saint Hippolytus Ordo columnarum geminus laqucaria tecti Sustinâ—t auratis suppositus trabibus Adduntur graciles tecto breviore recessus Qui laterum scriem jugiter exsinuent The same Form may be seen in the greater Churches amongst us where four Orders of Pillars do make two Porticus's on both sides Further such Porticus's as these seem to be termed gemellares in the Itinerarium Hierosolymitanum Interius verò civitatis sunt piscinae gemellares quinque Porticus habentes In which place nevertheless 't is doubtfull whither the pools themselves or the Porticus's are to be termed gemellares And 't is better to understand the pools to be gemellares For there were two Pools as Jerome relates in
has prevailed that Area should be called Curtes Graecians likewise term Curtis wherein Hens are fed and Oxen stalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Apollonius informs us in book 3. Argonautic pag. 134 and his Greek Scholiast and Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Areae of Churches are mentioned in Law 4 Cod. Theod. de his qui ad Ecclesias confugiunt Ut inter templum quod parietum descripsimus cinctu Januas primas Ecclesiae quicquid fuerit interjacens five in cellulis five in domibus hortulis balneis areis atque porticibus confugas interioris templi Vice tueatur The Greek Constitution there related runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Areas This Law of Theodosius is related in book 7. Capitular Caroli M. Tit. 125 where nevertheless instead of areae atrium is made use of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Musculus seems to have read and then it must be rendred thus proceeding from hence to those passages which lie c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and Musculus render it right Atrium Indeed the Old Translatour of the Gospell whereever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs renders it Atrium Besides in the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded Atrium Victorinus Petabionensis on the Revelation of Saint John says Aula atrium dicitur vacua inter parietes area Aula is termed Atrium an empty Space between walls Yet Isidorus book 5. Origin distinguishes Aula from Atrium But I agree rather with Victorinus In the Itinerarie of Antoninus the Martyr there is mention of the Atrium of the Constantinian Church Further notice is to be taken that in the Contents of this Chapter Exhedrae is made use of instead of Aula Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words seem to be transposed here which I would rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place there were first the Atrium then the Porticus's on both sides For to those who went out of the Church first of all occurred the Aula then the Porticus's on the right and left hand of the Atrium and after that the Porch Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the greater Churches for the most part there were streets wherein was kept a Market of things vendible on the Festival of that Martyr to whom the Church was dedicated Which thing the Ancients therefore observed that the sight of the Porches might be fairer and that there should be nothing which might hinder their lights So at Rome before the Church of the Apostles there was a Street as Prudentius attests At Alexandria also there was a Church at the great Street as Athanasius informs us in his Epistle ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Scholion added to explain the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless you had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be rendred thus in the very midst of the broad Street being most c. Vales. * Or Sight f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things seen within as 't is mended at the margin of Turnebus's Copy Vales. * Sacred Presents or Gifts †Or Rich. ‖ Or Beauties a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ennobled or Honoured as the reading is in his Panegyrick concerning Constantine's Tricennalia chap. 9 where the same words are repeated Vales. * Or Mystick †Or Honours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy and in the Kings Sheets Vales. b Besides Eusebius's testimony there are many things which perswade us to think that Helena the Mother of Constantine was a woman of a singular prudence For whereas she had the Emperour Constantine always obedient to her even to the very last day of her life this very one thing is an argument of her singular prudence This also was an evidence of her great wisdome that she abused not the riches of her Son and the height of the dignity of Augusta to Luxury and Voluptuousness but with her own liberality succoured the Provinces Cities and private persons And whereas she entirely loved her own Grand-children the Sons of Constantine she took care of this above all that no one of Constantius's children brethren to Constantine should snatch the Empire from them Wherefore as long as she lived she always detained them Exiles as 't were sometimes at Toloùse in France as Ausonius writes otherwhiles at Corinth as Julianus relates in his Letter to the Corinthians A fragment of which Letter is extant in Libanius in His Oration pro Aristophane Corinthio pag. 217 where Libanius terms Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crafty mother-in-Law and attests that by her advice and Step-mother-hatred Constantius Father to Julian had been conveyed up and down this way and that way Vales. * In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonalty †See the Sept. vers of Psal. 132. v. 7. * Or Of the Birth †Or Of the Ascent ‖ Or God with us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has not rightly exprest the force of the Greek word who renders it in terris nasci to be born in the earth For Eusebius says more viz. that the Lord for our sake would be born in a Cave under-ground Saint Jerom's words in his Epitaph of Paula are these Bethlehem in Specum Salvatoris introiâ—ns entring into Bethlehem and into the Cave of our Saviour And a little after orare in Speluncâ in quâ virgo puerpâ—ra dominum infantem fudit to pray in the Cave wherein the Child-bed-Virgin brought forth the infant Lord. Whence by the by it appears that where-ever Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it ought to be rendred Specum or Speluncam a Cave For so the Latines term it not antrum a den as Christophorson renders it Vales. * Or Studies of Elegancy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I approve not of Christophorson's translation who renders it aulaea For aulaea befit a scene rather than agree with a Church I chose therefore to translate it Vela Curtains for there were Curtains in Churches And they were made use of both in the doors of Churches concerning which see Epiphanius in his Epistle to John Bishop of Jerusalem which Letter Saint Jerome has done into Latine and about the Altar also of which sort some are to be seen even at this time amongst us Further the Curtains which hung before doors were by Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs in Chosroes's Letter recorded in Theophilactus Simocatta Book 5 Chap. 14. c. See Evagr. Eccles. Histor. Book 6 Chap. 21 note f. Vales. †Or Exalted
the Church Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an Ecclesiastick Assemblie Dionysius Alexandrinus's words in his fifth Epistle to Pope Xystus are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore Scaliger Christophorson and Gruterus have mended it ill thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred it adscititios counterfeit which can no wise be born with In the Fuk. and Savil. Copies the reading likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Heterodox persons †Or The Doctrine of their Opinions d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without care It must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any delay For he says that Schismaticks were without delay received into the Church but that Hereticks were admitted after a long penitency For the Church is always wont to give Schismaticks a more favourable and kinder reception than Hereticks Of which matter we have an eminent instance in the Nicene Synod which when it had Anathematized the Arians received the Melâ—tians into Communion after they had been gently chastized Now what the difference is between Hereticks and Schismaticks Basilius informs us in his first Canonical Epistle to Amphilochius where he distinguishes these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless Chrysostome in his eleventh Homily on the Ephesians proves Schismaticks to be worse than Hereticks Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly to signifie a Forreign Region Which Christaphorson not perceiving rendred it very ill ex colonia from a Colony Vales. * The Church †Or Having been converted into it self f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be blotted out because it disturbs the sense unless you â—ake it to signifie singulaâ— or Eximious Further Christophorson has translated this place otherwise For thus he rendeâ—s it cujus praeclari facinoris causam Imperator Deo acceptam plane reâ—ulit the cause of which famous Action the Emperour plainly ascribed to God as acceptable to him Nor does Musculus render it otherwise But I have interpreted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Constantine Himself that is The Emperour was the Authour of this glorious action Johannes Portesius also the first Translatour of these Books renders this place in the same manner For thus his Version runs Id verò unicum ab orbe condito â—actum homini dei tutelâ— praeclaro tum acceptum etiam relatum est Vales. * Repute or commendation †External or Temporal a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Consular dignities Doubtless it ought to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Praefectorian dignities or with the dignity of the Praefectorian Praefecture from the Copies of Christophorson and S r Henry Savil or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in the Fuketian and Turnebian Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praefecti Pratorio They are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they excell the other Governours and Judges And they are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard being placed under the immediate power of the Prince they are above all others It matters not much therefore whether you term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consular can no wise be born with For whereas he speaks afterwards concerning the Consular and Senatorian dignity it would have been superfluous to make mention of the Consulate here Nor can it be said that below are meant the Consulares who governed Provinces For first it ought then to be mended there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term occurs a little before Secondly under the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consulares are also comprehended so that there can be no necessity of mentioning the Consulares by themselves Lastly in regard all the dignities are here reckoned up 't is not at all likely that the Praefecti praetorio were omitted whose number Constantine increased as Zosimus attests Now at that time the Praefecti Praetorio had only the title of Clarissimi as Constantine's Letter informs us which Eusebius has recorded above See book 3. chap. 31 and what we have noted there Also under the Emperour Constantius the Praefecti Praetorio were only termed Clarissimi as the Protestation of the People of Alexandria informs us which Athanasius has recorded at the close of his Epistle ad solitarios Vales. b Concerning the Comites of the first Rank as also of the second and third Order there is frequent mention in Old Inscriptions and in The Code Some of these were within the Pallace others in the Consistory who were afterwards termed Comites Consistoriani others were Comites Domestici In Gruter's Thesaurus pag. 406 this old Inscription occurs FL. EUGENIO V. C. EXPRAEFECTO PRAET. CONSULI ORDINARIO DESIGNATO MAGISTRO OFFICIORUM OMNIUM COMITI DOMESTICO ORDINIS PRIMI c. Concerning the same Comites Domestici there is another Old Inscription extant in the House of the Barbarini worth the setting down here M. NUMMIO ALBINO V. C. QUAESTORI CANDIDATO PRAETORI URB. COMITI DOMESTICO ORDINIS PRIMI ET CONSULI ORDINARIO ITERUM NUMMIUS SECUNDUS EJUS This Nummius Albinus was Consul the second time and Praefect of the City in the times of Gallienus as 't is manifest from the Fasti and from the Old Book de Praefectis Urbi Whence it may be concluded that this dignity of the Comes of the first and second Order or Rank was not first instituted by Constantine as Cujacius thought in his Notes on Justinianus's Code but that it was in use long before Constantine's time Vales. * That is had the honour to be stiled perfectissimi most perfect * Or Tributes †Or Happen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occupiers of the fruits This expression can't be born with 'T is my Sentiment that the words are transposed here and that at this place we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occupiers of the Grounds and above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Owners of the fruits Turnebus at the margin of his copy instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occupiers has made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessours Or at least it must says he be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Occupiers of the places or Farms Vales. ‖ Or Establish't by a Law * Equalling or making even a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These the Latines term Peraequatores of whom there is mention in the fourteenth Book of the Theodosian Code in the Title de Censitoribus Peraequatoribus Inspectoribus Most commonly Senatours were by the Prince elected to that Office it was the business of these Officers to make equal the Census in those Provinces which complained that they were opprest with the Burthen of the Tributes In Gruter pag. 361 this Old Inscription occurs L. ARADIO VAL. PROCULO V. C. PRAETORI TUTELARI LEGATO PRO PRAETORE PROV NUMIDIAE PERAEQUATORI CENSUS
Vinum Esca R espicite fontem quo memorentur isla pro vobis I mmodico sumptu deficitis Christo donare C ùm ipsi non faciâ—is quomodo suadâ—re potestis J ustitiam Legis talibus Vel semel in anno S ic multos urget blasphemia saepe de Vobis Commodianus speaks to the Clergy as 't is apparent from the Title of the Poem and from the first letters of every verse And he advises them that at least on Easter-day they should bestow an Alms upon the poor He reproves them also because by reason of their living too high they had nothing left which they might bestow on the poor For that is the meaning of this verse Immodico sumptu deficitis Christo donare Concerning these very Paschal-Alms Anastasius in the Life of Pope Hadrian speaks in these words Simulque in Balneo juxta eandem Ecclesiam sito As likewise in the Bath also which is situate near the same Church where Our Brethren the poor of Christ who were wont to meet yearly to receive Alms in the Paschal Festivity and to bathe c. Vales. a These words must be rendred favourably For 't is manifest that the Sacrifices of the Heathens were not expresly and by name forbidden by Constantine the Great as Libanius in express words informs us in His Oration Pro Templis Indeed Constantine by issuing forth a Law prohibited private and domestick Sacrifices as it appears from the Theodosian Code de Maleficis Mathematicis and from the first Law de Paganis But he forbad not the publick and solemn Sacrifices which had been instituted by their Ancestours Eusebius repeats the same thing in chap. 25. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood and we have rendred it accordingly In Robert Stephen's Edition a point is ill set after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it should be placed after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Kings Copy and in the Sheets agreeably whereto we have pointed it Vales. * Or A pious life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has rendred it ill nec oracula curiosè sectarentur nor should curiously follow Oracles For the Damons had long before ceased from giving forth Oracles Wherefore Constantine's Law was superfluous wherein he had forbidden the searching after Oracles I had rather therefore understand here the Diviners Prophets Astrologers and Soothsayers the consulting of whom was prohibited by Constantine in the first and second Law Cod. Theod. de Maleficis Mathematicis Vales. * Or Murders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the Egyptians Androgyni were the Priests of the Nile as Gregory Nazianzen informs us in his second Invective against Julian as also in his Poem to Nâ—â—eâ—ius The same Gregorius in the Oration which he wrote in Sancta Lumina Epiphaniorum does elegantly assert that by this fact the Egyptians reproacht rather than honoured thâ— Nile Concerning the same Rite of the Egyptians there is an eminent passage in Libanius's Oration Pro Templis which in regard it makes very much for our purpose and was not understood by the Translatour deserves to be set down here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was a permission of Sacrificing reserved to Rome only but to the City of Sarápis also that great and populous City which is possest of a multitude of Temples by the assistance whereof it renders the plenty of Egypt common to all men Now this plenty is the product of the Nile They entertain the Nile at a Banquet and those Sacred Rites perswade it to rise and overflow the Fields which Rites not being performed both at the stated and solemn time and by those persons appointed for that purpose the Nile would not swell and overflow its Banks Which thing when they well understood who would very willingly have abolished these Rites also nevertheless on second thoughts they would not abolish them But suffered that River to be entertained at a banquet according to the usage of the Ancients because of the usual Reward it paid to wit a plentifull Crop From this place of Libanius it plainly appears that these Androgyni the Priests of the Nile were not abolished by Constantine or if they were abolished by him they were soon after restored Vales. * Persons that were both Males and Females †Falsified or depraved ‖ Or Were not any more * Or Correction * Or In few words a See Sozomen book 1. chap. 9. who in regard he was a Lawyer belonging to the Byzantine Forum does explain these knots of the Roman Laws more perspicuously than Eusebius Consult Lipsius also in his Comment at the Third Book of Tacitus's Annals where he discourses at large de Lege Papia Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Emperour and do expunge these four words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which crept out of the margin into the Text. Further this Constitution of the Emperour Constantine is exstant in the 8 th Book of the Theodosian Code in the Title de Infirmandis Poenis Coelibatûs Orbitatis In the Fuketian and Savilian Copies intead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so likewise 't is written in the Copies of Scaliger Bongarsius and Christophorson as the Geneva Printers have told us But I had rather reade from Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Hath demonstrated many persons to be Childless †Or Nature c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are misplaced here but may easily be restored in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Law of Constantine wherein he abolish't the severity of the Old Law and the Forms of words in making Wills is not I think now extant But 't is mentioned in the Third Law of the Theodosian Code de Testamentis In the Fuk. and Savil. Manuscripts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. d There is indeed a Law of Constantine's extant Cod. Justin. Book 6. Tit. 21. qui Testamenta sacere possint c. dated from Nicomedia concerning the Testaments of Souldiers in expedition or in present service by which they are discharged from the obligation of those solemnities which are by the Law made necessary in the Wills of other persons and their Wills are made good if but written on the Scabberd of their Swords or on their Targets with their Bloud or with their Swords in the dust at such time as they died in Battle a There is a Law of Constantine's extant in the close of the Theodosian Code under the Title de Episcopali audientiâ— wherein the Emperour commands that the sentences pronounced by a Bishop even in Causis Minorum should obtain the force of a Law The Translatour therefore has done ill at this place to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regulas Rules or Canons For the discourse here is not concerning the Ecclesiastick Rules
they were commanded Nevertheless they deserved not to be pardoned for the continual Eruptions which they bad attempted thorowout the East under Constantius Caesar. But Socrates says only this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this War went on no farther at that time For it was immediately extinguished by the fear which the Emperour had out the Persians into Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You will here observe the Barbarism not of Eusebius but of him who has made up this chapter For it ought to have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is this likely that Constantine who had drawn together all the Forces of the Roman Empire against the Persians should have made a Peace with them 'T is certain the contrary is affirmed by Rusuâ— Festus whose words we have produced above as also by Eutropius and Aurelius Victor But Socrates intimates that a Peace or at least a Truce was made with the Persian Vales. a Who sees not that this passage was made by another hand For it does not in the least agree with the following chapter In this chapter Constantine is said to have begun to build the Church of the Apostles after Easter in the year 337. But in the following chapter which 't is manifest was written by Eusebius that Church appears to be now finished But from Easter to Pentecost on which day Constantine died the ground could scarce be dug up in order to laying the foundation of the Temple Wherefore that Church must necessarily have been begun to be built long before See chap. 36. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Seâ—â— forth brightnesses to them who c. †Beating back c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above at book 3. chap. 36 Eusebius terms the outward Roof of a Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be the Roof of the whole Church or at least of the Altar Such Roofs built in form of a Circle we French-men do at this day term Domatâ— Further concerning the magnificence of this Church of the Apostles Gregory Nazianzene in his Poem de Insomâ—io Anastasia writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And likewise the magnificens Temple of Christ's Disciples distinguished by four sides in form of a Cross. In this Form Churches were heretofore built as Gretser hath remarqued in his Books de Cruce and Marcus in the Life of S t Porphyrius Vales. * Or Open Court †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperial or stately houses * Or A Tombe for his own burial * Or Consecrated †Or Treasur'd up a place there ‖ Or At the fâ—â— time of his death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius alludes to that appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is equall to an Apostle which was given to Constantine after his death as it occurs in the Menaea of the Greeks Which appellation I can't tell why Scaliger in his fifth Book de Emendatione Temporum should so much envy him as to say that much was detracted from the praise and glory of the Apostles because their name is given to Constantine Doubtless whoever shall accurately look into those things done by Constantine in order to the propagation of the Faith of Christ will acknowledge that name to have been deservedly given Him If Thecla could deserve that appellation which woman Basilius Seleucensis and others do term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more justly will it be given to Constantine by whom 't is effected that we are now all Christians Further Eusebius makes use of the same words again below at chap. 71. The Authour of the Synodicon speaking concerning the Nicene Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine the Apostle among the Christian Emperours And so he is termed in the Office of the Greeks at the 21 st of May as it occurs in the Typicon of S t Saba Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Robert Stephens's Edit 't is likewise worded and pointed in the same manner †Chests In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b But Chrysostome Homil. 26. in 2. Epist. to the Corinthians pag. 741 says Constantine was buried in the Porch of the Church of the Apostles as their Porter and that matter he magnifies according to his usual way These things therefore must be so reconciled as that Constantine himself would have had his dead body buried in the midst of the Apostles but that Constantius or some body else placed it otherwhere Indeed Zonaras writes that Constantius deposited his Father's Corps in the Church of the Apostles in a peculiar Porticus which he had built for that very purpose Vales. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coffin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is in Robert Stephens †These words within this mark from Exercises to Martyrs are wanting in Robert Stephens nor has Musculus taken any notice of them in his Version c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraus's Book the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an Asterisk is placed before that word I reade therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spent his Life herein to the very close of it Farther this Asterisk assures us that this imperfection was supplied from some Manuscript Copy Nevertheless I question much whither even these words also proceed not from the conjecture of some Learned man For this expression seems to me scarce Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I had much rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the words which occur at the end of the imperfection are much more suspicious viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a foolish expression in regard Eusebius always says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender Then why has he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number Was that Church dedicated to many Martyrs together There was a famous Church at Helenopolis dedicated to the Martyr Lucianus In this Church therefore Constantine abode on account of prayer when he returned from the warm waters Wherefore it ought to have been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Martyr not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Martyrs After I had written this note I procured the Fuketian Copy which has retained the true writing of this place For thus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made his abode for some considerable time in the Oratory of the Martyrs In the same Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a chasme also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Baths of warm water c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thought Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the salutary Laver. For what can the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be especially when he had said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 by the efficacy of mystick words In the Old Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which plainly confirms our emendation Vales. c This place does chiefly call for the Reader 's attentive diligence For from it that great question concerning Constantine's Baptism may easily be determined Eusebius says therefore that the Emperour Constantine did then first of all receive imposition of hands with solemn prayer in the Church that is in one word was then first made a Catechumen For Catechumens were made by imposition of the hand by the Bishop as the sixth Canon of the Council of Orleance informs us De his quâ— in infirmitate credere volunt placuit eis debere manum imponi The same is established in Chap. 39. of the Eliberitane Council Gentiles si in infirmitate desideraverint sibi manum imponi si fuerit eorum ex aliquâ parte vita honesta placuit cis manum imponi fieri Christianos Which Eliberitane Canon that I may give notice of that by the by seems to be nothing else but an exposition of the Orleance-Canon which may also be seen in other Chapters of that Council Concerning the same Rite there is a famous place in Sulpicius Severus Dialog 2 concerning the Miracles of Saint Martin Chap. 3. Postremò cuncti catervatim ad genua beati viri ruere caeperunt fideliter postulantes ut eos faceret Christianos Nec Cunctatus in medio ut erat campo cunctos impositâ universis manu Catechumenos fecit The same Author Book 1. Nemo â—â—rè says he Eximmani illâ multitudine fuit Gentilium qui non impositione manûs desideratâ in Dominum Jesum relicto impietatis errore crediderit S t Augustine also in Book 2. de Peccatâ—rum Remissione Chap. 26. Non uniusmodi est Sanctificatio Nam Catechumenos secundùm quendam modum suum per signum Crucis Orationem manus impositionis puto sanctificari Petrus Chrysologus writes the same likewise in his 52 d Sermon Hinc est quod veniens ex Gentibus impositione manus exorcismis ante â daemone purgatur apertionem aurium percipit ut fidei capere possit auditum So also in his 10â— th Sermon Namque ut incurvus peccatis Gentilis erigatur ad coelum prius à Gentili por impositionem manuum nequam spiritus effugatur To these Authours is to be annext Symeon Metaphrastes who in the Acts of the Holy Martyrs Indes and Domna writes thus concerning Cyrillus the Bishop Ille autem cùm moderatâ— divinas ei cecinisset Scripturas Venerandâ Christi cruce cam obsignasset tunc quidem eam facit Catechumenam Lastly Marcus in his Book concerning the Life of Porphyrius Bishop of Gaza Die sequenti parentes mulicris Cognati euntes ad B. Porphyrium prociderunt ad ejus pedes petentes Christi signaculum Beatus verò cùm eos signasset â—â—cisset Catechumenos dimisit illos in pace praecipiens eis ut vacarent Sanctae Ecclesiae Et Paulò post cùm cos caechesi instituisset baptizavit From these Authours it appeares that Catechumens were heretofore made in the Church no otherwise than by an imposition of the hand Whereas therefore Constantine is said to have then first received imposition of the hand in the Church 't is plain that as yet he was not a Catechumen But some body will say who can believe that the Emperour Constantine was not till this time a Catechumen whereas he had both been present at the Nicene Council and had published so many Laws and Rescripts in favour of the Christians had built so many Churches had all manner of ways incited the Heathens to embrace the Faith of Christ and had deprived the Hereticks and Schismaticks of their Churches Indeed Eusebius does attest that he had performed all the Offices of a Christian. For he writes that he had busied himself in fastings and prayers and had observed Sundays and the Feasts of the Martyrs and also that he had watcht all night in the Vigils of Easter All these things and many more besides which might be produced doe prove Constantine not to have been a Heathen but they do not evince him to have been a Catechumen 'T is certain in these four Books of Eusebius wherein the Piety and Religion of Constantine is celebrated it no where occurs that Constantine prayed in the Church with the rest of the Catechumens or that he partook of the Sacrament of the Catechumens And although Eusebius does in express words affirm that of Helena Augusta the Mother of the Emperour Constantine that shee stood in the Church with the rest of the women yet you will never find the same thing said by him concerning Constantine If it be objected that Constantine made his abode at Helenopolis in the Church of the Martyrs and pour'd forth his prayers to God in the first place I answer that this passage occurs not in our Copies as I have observed a little before Secondly even Heathens had a liberty of going into the Churches except only in the time of prayers how much more might the Emperour do that who profest himself a Christian. Whereas therefore Eusebius does plainly inform us here that Constantine received imposition of the hand from the Prelates first at Helenopolis it evidently appears that before that time he was not a Catechumen I know that Athanasius in the Life of Saint Anthony where he speaks concerning the Letters written by Constantine to Anthony and Saint Augustine in Epist. 162 and 166 do give Constantine the Title of a Christian Prince But it may be answered that they have in this matter followed the vulgar opinion and Report of all men and that they publickly termed Constantine a Christian Prince not because he had as yet been initiated in the Sacraments of the Christian Faith but in regard he openly profest the worship of the Christian Religion Also another far more weighty objection against our Opinion may be brought from Chap. 32 Book 1. the Contents of which chapter run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That Constantine becoming a Catechumen c. Whence it may be concluded that Constantine was made a Catechumen soon after that Vision of a Cross in the Heavens But my answer is that those Contents were not made by Eusebius but by some more modern person as it is shown above Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed or taught 'T is certain Eusebius does not say any where in that chapter that Constantine was made a Catechumen but only that the Bishops being call'd for by him opened to him the reason of that Celestial Vision and that thence forward he applyed himself to the reading of the Sacred Volumns Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the first book of his History chap. 13 these words occur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received a blessing by prayer and the laying on of his hands Saint Augustine Book 2. de Remissione Peccatorum
the margin of Moraeus's Copy But whereas they are not either in the Kings or Fuketian Copy or in Robert Stephen's-Edition there is no reason which may compel us to add them here And perhaps it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that term being brought hither which occurs in the foregoing line Farther this Disputation of Constantine is in my judgment designed against Porphyrius or some other Graecian Philosophers who objected this against the Christians because they asserted that Christ was crucified and put to death by men For thus they argued against the Christians If Christ be God how could Force and Violence have been made use of against Him by men in regard 't is plain that men are able to do nothing against God Vales. In this Edition of Valesius's the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out by a mistake of the Press I suppose for 't is in Stephens * Or Disturbed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Constantine calls the Apostles who nevertheless ' tis-manifest were illiterate and unskilfull persons So also lower in this chapter he terms the same persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men endued with an excellent wit It was indeed Constantine's Sentiment that we were to think honourably of the Apostles whom the Church had so high a veneration for But the holy Fathers speak far otherwise concerning the Apostles and especially John Chrysostome who confesses that the Apostles were persons wholly ignorant and unskilfull and from thence â—etches a most cogent argument in confirmation of the Christian faith that illiterate men had prevailed upon the Philosophers that the meanest sort of Fishermen of Judaea had perswaded the Romans who were Conquerours of the world to worship a person that was Crucified Constantine repeats the same thing hereafter Vales. †That is God's Clemency i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This term seems to be used instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this is the eminentest gift of Thy Clemency that Thou hast rendred men indued with a good c. For these two places borrow light one from the other In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ‖ Or Administring justice k From these words a new chapter is begun in Robert Stephen's Edition and in the Kings Copy wherein these words are set at some little distance from the words foregoing But in the excellent Fuketian Manuscript and in the Sheets there is no distinction made here Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write it adverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it so And thus I found it plainly written in the Fuketian Copy Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense wherein manet amongst the Latines is sometimes used as when 't is said te manet Capitolina palmata that is is provided for Thee Graecians take the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense So in Constantius's Letter to the Alexandrians which Athanasius records in his Apologetick to the Emperour Constantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Learned have from their own Copies long since mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may expect or wait which emendation I found in the Books of Turnebus and S r Henry Savil. The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come upon them Vales. * Or Modestest n He means the Decree of God concerning the assuming manhood or concerning the Incarnation by which the life of men was repaired 'T is apparent therefore that the Chapters are well digested by us unless any one should have a mind to make the tenth chapter reach to these words which I should willingly yield to Vales. †Or Birth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens in those various Readings which he has remarked at the close of his Edition gives notice that in some Copies this place is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is dear to him that is to God Which doubtless is the true writing For Constantine sayes that the manner of a Natural Generation is known to all but that very few know the way of the Divine Generation those namely whom God shall have a peculiar affection for In the Kings Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Sheets 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fuk. Savil. and Turneb Copies give the true reading Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Geneva-men did ill in admitting the two last words into the Text from the conjecture of Scaliger as 't is noted at the margin But 't is plain enough that they are to be rejected For they both disturb the whole meaning of this place and also occur not in the Manuscript-Copies Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson saw nothing at this place But 't was obvious to have been observed that the reading here ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here Constantine compares the Son with preservation and the Father with the Preserver As therefore the Father is the Cause of the Son but the Son the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the preserver is the Cause of the safety of all things but safety is the Effect or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Preserver Vales. r The ancient Divines those especially amongst the Greeks affirmed that one person in the Trinity God the Father namely was the Cause but that the other Two to wiâ— the Son and Holy Spirit were the Causata i. e. the Effects So Athanasius in Quaestion Secund. chap. 11. and 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Son is not the Cause but the Causatum So also Johannes Damascenus in his first Book de Imaginibus not far from the Beginning Imago say he Dei invisibilis est ipse Filius The Image of the invisible God is the Son Himself who bears the Father in Himself and is in all things the same with Him save in this one that He is from Him as from the Cause For the Natural Cause is the Father from which the Son proceeds Also Gregory Nazianzen in Orat. 29 which is de Dogmate does in express words assert that the Father is the Cause of the Son and of the Holy Spirit But amongst the Latines Marius Victorinus has exprest himself in the same manner in his first Book against Arius Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Copies varie not here Yet I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Lord's Advent Vales. * Or Approach to a worldly Body †Or Birth ‖ Or Sense t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read For Constantine alludes to that place of
the Typicon of S t Saba and by Balsamon in his Collection of Canons To whom add Isidorus and Beda in the Book de Divinis Officiis where they treat concerning Sunday Stephanus Gobarus writes the same in his 29 th Chapter To this custom it is perhaps to be referred that the Greeks most commonly reckon the days of the week not to the Sunday which precedes but to that which follows For after the Sunday of the Prodigal Son which is the ninth Sunday before Easter those dayes which followed immediately namely the second third and fourth Feria and so on were by the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the following Sunday which was termed Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this week was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius's Glossary in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria which followed next was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other days of that whole week unto the following Sunday which was called by the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may be observed in the other Sundays untill Easter-day For after the Dominica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Feria was termed the second Feria of the Holy Fasts and the whole week was called so untill the following Sunday which had the same name Lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week or Passion-week which we call the Holy Week is reckoned to the following Sunday namely Easter Day as it appears from the Typicon of Saint Saâ—â— Chap. 31. Cyrillus also in his 〈◊〉 Sermons always begins the week of Easter which we now term The Holy Week from the second Feria and closes it with the following Sunday namely Easter-Day Nor does Theophilus do otherwise in his â—aschâ—l Epistles Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ancient name of Sunday whorâ—by it was â—alled even from the Apostles times 'T is certain in the Revelation of Saint John mention is made of the Lord's day See Chap. 1. verse 10. But what Enseâ—ius says here and in the Life of Constantine namely that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies this in my judgment was instituted something later For the first Christians who had embraced the faith immediately after our Lords Ascent met every day always applying themselves to prayers and all manner of Offices of Piety as S r Luâ—e writes in the Acts of the Apostles But afterwards when the Heathens betook themselves in great numbers to the faith of Christ and the Faithfull could not meet every day it was appointed by the Apostles and their Successours that at least on the Lord's Day the Faithfull should meet together in the Church Concerning which there is an eminent passage in Justin the Martyr's Second Apology about the close of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day termed Sunday all persons as well those who dwell in the Country as them in the City â—eet together c. He has termed it Sunday not the Lord's Day because he sâ—oke to the Roman Emperours who were well acquainted with Sunday but knew not the Lord's Day which was an appellation proper to Christians Justin repeats the same thing a little after in the same Apology Hereto likewise Pliny agrees in his Epistle to Trajan 〈◊〉 says he hanc fuisse summâ—m vel câ—lpa suâ— vel erroris c. They affirmed that this was the â—otall either of their fault or errour that on a stated day they were want to meet together before it was light and sing an Hymn to Christ aâ— to God Where by a stated day he means The Lord's Day Therefore from this place of Pliny it may be gathered that the Christians who then lived in Bithynia met together on the Lord's Day only Otherwise Pliny would have said that they were wont to meet on stated days not on a stated day Although this is not so much the Testimony of Pliny himself as the Christians own who conâ—eâ—t that before Pliny as he himself atteâ—â—s Besides the Lord's Day Epiphanius in the Epilogue to his Books against Heresies affirms that an Assemblie on the fourth and sixth â—â—riâ— and 〈◊〉 iâ— his Constitutions says that a meeting together on the Sabbath Day was instituted by the Apostles But as to what belongs to the Stations of the fourth and sixth Feria we are informed from Tertullian in â—is Book de Jejuniâ—â— that they were meerly arbitrary and at will not determined by any positive Law or Command And although it was the Easternâ— usage to meet together on the Sabbath yet 't is manifest from Epiphanius Socrates and others that in most Churches Assemblies were not then held There is an eminent passage of S t Jerom's on the Epist to the Galatians Chap. 4. Eâ— nâ—inord 〈…〉 gregatio popâ—â—â—â—idem minueret in Christo c. And least a disordered â—ongregation of the people might lessen the faith in Christ Wordâ—â—â—ome days â—re appointed that we might all come together Not that that day whereâ—â— we â—â—et is â—ore solemn but that on whatever day there is an assembly a greater joy may arise from the â—ight of one another Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says that the Lord's Day has its name from light not because it was by the Heatâ—ens termed the day of the Sâ—â— but because 't is the day of the Lord that namely whereon the Lord rose and conferred on us Life and Light and because on that day we received the Holy Spirit the Enlightner of our minds See Clemenâ— Alexandrinus's Strom Book 6. where speaking concerning the Sabbath there occurs a most elegant passage which for brevities â—ake I here omit The Lord's Day therefore is the day of Light both because on that day the Light was first â—reated and also in regard we on that day received the knowledge of the truth by the Holy Spirit who fell upon the Faithfull under the form of â—ire and without division was divided as Clemens words it in the forementioned place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is not satisfied in his instructing others he himself practises those things which he teacheth according to the command of the Gospel Vales. * Or Keepers l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church is understood as 't is apparent from His third Book concerning the Life of Constantine Chap. 50. From whence it must be also here corrected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefest Cities as the reading likewise is in the Fuketian Copy Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third Book of his Life of Constantine Chap. 50 instead of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made use of Indeed
God ibid. Chap. 25. The Victories of Constantine over the Barbarians and Britanni ibid. Chap. 26. How he took a resolution of freeing Rome from the Tyr anny of Maxentius ibid. Chap. 27. That Constantine weighing in his mind the deaths of those who had worshipped Idols chose rather the profession of Christianity ibid. Chap. 28. That whilst he was praying to God He shewed him a Vision to wit a Cross of Light in the Heavens it being then mid-day and an Inscription thereon which admonished him that by That he should Conquer Page 540 Chap. 29. That God's Christ appeared to him in his sleep and ordered him to make use of a Standard made in the form of a Cross in his Wars Page 541 Chap. 30. The making of that Standard framed in the fashion of a Cross. ibid. Chap. 31. A Description of the Standard made in fashion of a Cross which the Romans do now term The Labarum ibid. Chap. 32. That Constantine becoming a Catechumen read the Sacred Scriptures ibid. Chap. 33. Concerning the adulteries committed by Maxentius at Rome Page 542 Chap. 34. How the Praefect's Wife that she might preserve her chastity laid violent hands on her self ibid. Chap. 35. The slaughter of the People of Rome by Maxentius ibid. Chap. 36. Maxentius's Magick Arts against Constantine and the scarcity of Provisions at Rome Page 543 Chap. 37. The overthrow of Maxentius's Armies in Italy ibid. Chap. 38. Maxentius's Death on the Bridge of the River Tiber. ibid. Chap. 39. Constantine's Entry into Rome Page 544 Chap. 40. Concerning the Statue of Constantine which held a Cross and concerning its Inscription ibid. Chap. 41. The rejoycing over the Provinces and Constantine's Acts of Grace ibid. Chap. 42. The Honours conferred on the Bishops and the Building of the Churches ibid. Chap. 43. Concerning Constantine's Beneficence towards the Poor Page 545 Chap. 44. How he was present as the Synods of Bishops ibid. Chap. 45. In what manner he bore with the mad-men ibid. Chap. 46. His Victories over the Barbarians Page 546 Chap. 47. The Death of Maximin and others whose Plots Constantine discovered God making them known to him ibid. Chap. 48. The celebration of Constantine's Decennalia ibid. Chap. 49. In what manner Licinius afflicted the East Page 547 Chap. 50. In what manner Licinius attempted to frame Treacheries against Constantine ibid. Chap. 51. Licinius's Treacheries against the Bishops and his prohibitions of Synods ibid. Chap. 52. The Banishments and Proscriptions of the Christians ibid. Chap. 53. Licinius's Edict that Women should not meet in the Churches together with the men Page 548 Chap. 54. That he Cashiered from the Militia those who refused to sacrifice and forbad that such as were shut up in Prisons should have any nourishment given them ibid. Chap. 55. Concerning Licinius's Improbity and Avarice ibid. Chap. 56. That at length he undertook the raising a Persecution against the Christians Page 549 Chap. 57. That Maximianus having been afflicted with a Fistulous Ulcer that bred worms wrote a Law in favour of the Christians ibid. Chap. 58. That Maximinus being a Persecutour of the Christians fled away in a servile habit and hid himself ibid. Chap. 59. That Maximine blinded by the acuteness of his disease issued out a Law in favour of the Christians Page 550 Book II. Chap. 1. LIcinius's clandestine Persecution and his Murder of the Bishops at Amasia a City of Pontus pag. 551 Chap. 2. The demolishments of the Churches and Butcheries of the Bishops ibid. Chap. 3. In what manner Constantine was moved in behalf of the Christians when Licinius made preparations to persecute them Page 552 Chap. 4. That Constantine made provision for the War with prayers but Licinius with Divinations and Prophesies ibid. Chap. 5. What Licinius spake concerning Idols and concerning Christ whilst he was sacrificing in a Grove Page 553 Chap. 6. The Apparition seen in the Cities under Licinius's Government of Constantine's Souldiers pursuing the Forces of Licinius ibid. Chap. 7. That in the Battels whereever the standard made in the form of a Cross was there a Victory was obtained Page 554 Chap. 8. That fifty persons were made choice of to carry the Cross. ibid. Chap. 9. That one of the Cross-bearers who fled was killed but he that by Faith stood his ground was preferved ibid. Chap. 10. Various Fights and the Victories of Constantine Page 555 Chap. 11. Licinius's Flight and Inchantments ibid. Chap. 12. In what manner Constantine praying in a Tabernacle obtained the Victory ibid. Chap. 13. His Humanity towards the Souldiers that were taken prisoners ibid. Chap. 14. Again concerning his Prayers in the Tabernacle Page 55â— Chap. 15. Licinius's dissembled Friendship and his Worship of Idols ibid. Chap. 16. In what manner Licinius commanded his Souldiers not to make an Attack against the Standard of the Cross. ibid. Chap. 17. Constantine's Victory ibid. Chap. 18. Licinius's Death and the Triumphs celebrated over him Page 557 Chap. 19. The Publick rejoycings and Festivities ibid. Chap. 20. How Constantine made Laws in favour of the Confessours ibid. Chap. 21. How he made Laws concerning the Martyrs and concerning the Estates of the Churches Page 558 Chap. 22. In what manner he refreshed and cherish't the People also ibid. Chap. 23. That he publickly proclaimed God the Authour of Good and concerning the Copies of his Laws ibid. Chap. 24. Constantine's Law concerning Piety towards God and concerning the Christian Reliligion Page 559 Chap. 25. An example from ancient Times ibid. Chap. 26. Concerning the persecuted and the persecutours ibid. Chap. 27. That Persecution hath been the Occasion of mischief to those who waged War Page 560 Chap. 28. That God chose Constantine to be the Minister of Blessings ibid. Chap. 29. Constantine's Pious expressions towards God and his praise of the Confessours ibid. Chap. 30. A Law setting men free from Banishment from The Curia and from Proscription of Goods Page 561 Chap. 31. Those in Islands likewise ibid. Chap. 32. Also those who have been Condemned to the Mines and publick Works ibid. Chap. 33. Concerning the Confessours who have been employed in the Militia Page 562 Chap. 34. The setting at Liberty those free persons in the Gynaecea or them delivered over to slavery ibid. Chap. 35. Concerning the succession in inheriting the Goods of Martyrs and Confessours and of such persons as had been banished and of them whose Goods had been brought into the Treasury ibid. Chap. 36. That the Church is to be Heir to those who have no Relations and that the Legacies given by them shall remain firm Page 563 Chap. 37. That those who possess such places and Gardens and Houses shall restore them but without the Mean-profits ibid. Chap. 38. In what manner Supplicatory Libels ought to be presented in reference to these persons ibid. Chap. 39. That the Exchequer shall restore to the Churches Grounds and Gardens and Houses Page 564 Chap. 40. The Martyria and Coemiteries are ordered to be yielded up to the Churches ibid. Chap. 41.
Dionysius Bishop of Corinth flourisht in the Reign of M. Antoninus Vales. b He means the persecution in Diocletians Reign Vales. c Dionysius means those brethren who usually came from remote Countreys to Rome to procure some relief for such as in their own Countrey were in distress and necessity Vales. d To this fragment of Dionysius's Epistle to the Roman Clergy is to be joyned that other passage of the same Epist. quoted by our Eusebius chap. 25. B. 2. Vales. a Concerning this Hermogenes and his Heresie see Baronius ad annum Christi 170. But I cannot give my assent to him as to what he affirms viz. that Hermogenes taught in Asia Vales. The Heresie of this Hermogenes is related by Theodoret Heret fab L. 1. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. This Hermogenes asserted that the body of the Lord was deposited in the Sun and that the devil and the civil spirits should be turned into matter The Seleuciani and Hermiani taught the same to wit that the body of Christ ascended no farther than the sun the occasion of which assertion they took from those words of the Psalmist Psal. 19. 5. which in S. Jeroms translation is thus rendred in sole posuit tabernaculum suum but in the Psalms used in our Liturgy 't is thus worded In them hath he set a tabernacle for the sun See D r Hammond on that Text. The same opinion Gregory Nazianzen attributeth to the Maâ—icheans Epist. 1. ad Cledonium and S. August Tract 34. in Joh. This opinion is more largely and clearly set down but without a name in the Catena patrum on Psal. 18. where 't is said that these Hereticks assert that after his resurrection our Saviour deposited his body in the sphere of the sun to be preserved there till his second coming a In all ouâ— M. SS copies this title concerning the true way of converse and of the Prophets evidently appears to be the title but of one book Jerom in his book de Eccles. Scriptor which is almost wholly taken out of Eusebius entitles this piece of Melito's thus de vitâ Propbetarum i. e. concerning the life of the Prophets Vales. b Melito wrote a book upon this subject because there were some Hereticks who asserted that such men as were carnal believed by the help of their senses but those who were spiritual believed by reason So Heraclio expounded that Text in S. Johns Gospel c. 4. 48. Except ye see signs and wonders ye will not believe Which words Heraclio said were properly directed to those who by works and their senses had the nature of obeying but not of believing through reason Origen Tome 13. Enarrat on S. John's Gospel mentions and confutes this opinion where he declares that neither spiritual nor carnal men can believe unless it be by sense Vales. c In the Maz. Med. and Fuk. M. SS and in Nicephorus this book of Melito's is intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. concerning the Origination c. which reading we doubt not but is true Rufinus as appears by his Version and Robert Stephens as may be seen in his Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. concerning Faith c. The ancient Fathers who lived before the Nicene Council meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely such a creation as is made out of nothing but also all sort of production whatsoever and therefore the divine origination of the Word Those words of the Apostle Colos 1. 15. The first born of every creature they asserted were to be understood of the eternal generation of the Son Vales. But as D r Hammond observes in his notes on that Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. first born is used some times for a Lord or person in power who hath the priviledge of the first born dominion over all his brethren and according to this notion continues he 't is used commonly in scripture for a Prince or principal person See Psal. 68. 27. Job 18. 13. Or it may peculiarly refer to his resurrection in which he was the first born from the dead See Hammond on Colos. 1. 15. d These words are to be understood of the Christians which appears from what follows For Melito desires of the Emperour that he would first look into and examine the cause of the Christians and then determine whether they deserved to be punished or rather preserved in safety Vales. e So he terms the Jews amongst whom the Christian Religion first sprang up Upon this account Porphyrius whose words Eusebius quotes book 6. chap. 19. of this work termed the Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an audacious Sect that had its beginning amongst Barbarians Vales. f From this place it is evident that Melito the Bishop presented his Apology to M. Antoninus after the death of Aurelius Verus For if Verus had been then living when Melito wrote this Apology he would doubtless have mentioned him here and in stead of these words together with your son would certainly have said together with your brother For L. Verus was the adopted brother of M. Aurelius Seeing therefore Melito does here mention onely the son of M. Antoninus to wit Commodus t is manifest as I said that this Apology was presented to Marcus after the death of L. Verus And therefore Eusebius in his Chronicon places it on the 10 th year of M. Aurelius to wit the year after Verâ—â—'s death Vales. g The same is asserted by Tertullian Apologet cap. 5. whose words our Eusebius quotes partly at chap. 25. B. 2. and partly at chap. 20. B. 3. h The Rescript of Antoninus Pius who is here meant in savour of the Christians is not now extant 'T is mentioned in the Restript of M. Aurelius Antoninus to the Cities of Asia which Eusebius has set down in chap. 13. of this book Vales. a In our M. SS Maz. Med. and Fuk. there is in this place no beginning of a new chapter but this 27 chapt which treats concerning Apollinaris and the following chapt concerning Musanus are both annext to chap. 26. the title whereof in our said M. SS is this concerning Melito and what he has made mention of Apollinaris and Musanus which division Robert Stephenâ— followed in the body of this fourth book For in the Contents prefixt before this 4 th book he follows the Kings M. S. and makes three chap. here to wit one of Melito another concerning Apollinaris and a third concerning Musanus but in the body of that book he follows the Med. M. S. as he always does in this particular and has put no distinction of a new chap. here but hath made all the three chapters into one We following the autority of the Kings M. S. have divided them into three chap. and the same was done before in the Geneva impression of Eusebius's History Vales. b These words His two books against the Jews are not in the
ex Deo non est Every spirit which confesses Jesus Christ is come in the flesh is of God and every spirit which separates Jesus is not of God In that Greek Copy therefore which the old Latine Translatour made use of it was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every spirit which separates Jesus from God is not as Socrates attests it to have been written in the ancient Copies Notwithstanding Socrates seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words we have exprest in our Version For Socrates's following words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that some persons have depraved or corrupted this Epistle being desirous to separate the Manhood of Christ from his Deity or Man from God In the Alexandrian Copy the various readings whereof the English have given us this place in John is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And every spirit which confesses not Jesus is not of God Which comes nearer to the vulgar reading Vales. * Or Dispensation of man †Or To separate man from God e Socrates mistakes here and whilest he reproves Nestorius falls into the Errour of Eutyches who thought that after the Union there was not two but only one nature in Christ. Unless we should say that Socrates speaks concerning the persons not the Natures By this means Socrates might be excused if his words would admit of this sense 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which terms these words are spoken do altogether signifie Natures not persons Vales. * That is God with us †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nicephorus quotes these two Verses thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the latter verse would be written better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Made up the Synod a Socrates mistakes at this place in attributing that to Nestorius which was done by John Bishop of Antioch Therefore Evagrius and who has followed him Nicephorus do deservedly reprehend our Socrates Now the business as we are informed from the Acts of the Ephesine Synod was transacted in this manner When Nestorius had been condemned and deposed by the holy Synod and the Letters of Deposition had been sent to him he sent forthwith a relation to the Emperour Theodosius wherein he complained of his Adversaries violence and that they would not expect the coming of the Eastern Bishops who 't was said would quickly be there This relation was subscribed by ten Bishops of Nestorius's party On the fifth day after comes John Bishop of Antioch with the Eastern Bishops Who having understood what had been done assembled together the Bishops as well the Eastern Prelates whom he had brought with him as those ten which as we have said had subscribed Nestorius's Relation and deposed the Bishops Cyrillus and Memnon At this Little Councill of Johannes's Nestorius himself was not persent because having been condemned by an Episcopall sentence he had not been restored by the determination of a Synod But the Bishops of his party whom the sentence of the Synod had in no wise touched were present Wherefore Socrates may be excused if we say that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not denote Nestorius himself but the Bishops who were of his party and had subscribed his Relation But in the other particulars Socrates is not to be excused Vales. * See chap. 26 and 27. †Or Elected ‖ Or City * Chap. 11. a This is the eighteenth Canon of the Synod at Antioch Socrates speaks of this Synod at book 2. chap. 8 and this very Canon occurs at pag. 447. Tom. 1. Edit Beveridge But Socrates is mistaken in thinking that the Bishops relled upon this Canon that they might exclude Proclus from the Constantinopolitan See 'T is true indeed that Proclus was one of their number who are meant in the foresaid Canon For after he had been ordained Bishop of Cyzicum by Sisinnius Patriarch of Constantinople he was not admitted by the Inhabitants of Cyzicum as Socrates has related before But the Bishops who were against Proclus's Election relied not upon this Canon but quoted the twenty first Canon which occurs at pag. 450 Tom. 1. Edit Bever of the same Synod in confirmation of their own opinion the Contents whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop ought not in any wise to remove from one See to another neither rushing into it wholly on his own accord nor forcibly compelled by the people nor yet necessarily constrained by the Bishops but let him continue in that Church which God has at first allotted to him nor let him remove from thence agreeable to the Pristine determination made concerning this matter Our Socrates is therefore mistaken who has put the eighteenth Canon of the Antiochian Synod instead of the one and twentieth He is out in this also to wit in supposing that these words in the close of the eighteenth Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do favour his own opinion Those words we have rendred thus Suscipere autem debet quicquid Provinciae Synodus de ejus negotio judicans constituerit But he ought to embrace whatever a Synod of the Province having had Cognizance of his Case shall think good to determine Socrates thought this to be the consequence of these words viz that if a Synod of the Province should think fit to translate the foresaid Bishop to some other See that Bishop ought to obey that determination But 't is plain that he is out in regard Translations of Bishops are expresly forbidden in the twenty first Canon Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Dionysius Exiguus renders thus Quod visum fuerit judicando Decreverit shall by judging Decree what shall seem good The old Translatour also whose Version was heretofore in Henricus Memmius's Library and has lately been published at Paris renders it after this manner Sed spectare cum oportere quo usque Provinciae Synodus de eo quae eis videntur ordinet But he ought to expect till such time as a Synod of the Province shall determine concerning him what they think good Where you may remark by the by that the old Translatour in his Copy read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as neither did Socrates The same phrase occurs above in the Appendix to the sixth book where Johannes speaks to the Bishops thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have thus rendred into Latine Causam ad vos delatam perpendentes ipsi ac dijudicantes definite But 't is better to translate it thus quodcunque vobis visum fuerit c. Vales. Our English rendition of that place is this do you inquire into the Cause and make such a definitive determination as you shall think fit c Perigenes had been born and baptized at Corinth the Metropolis of Achaia having afterwards been made a Clergy-man he continued Presbyter of the same Church a long while with great integrity Afterwards when he had been promoted to the
He proceeded to others Christophorson translates it reliquas aggressus est statuas He set upon the other Statues In the same sense namely with that Eusebius had said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was revenged another way Vales. * Walk't up and down in or was conversant in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Themistius does likewise term Constantinople in his 16 th Oration about the close of it to wit on account of the Beauty and Magnificence of the publick Works which Constantine had most gorgeously erected there For he had spoiled all Cities Towns places and Temples that he might beautifie that City which bore his own name Therefore Jerome has with good reason affirmed in his Chronicon that Constantinople had been dedicated by the nakedness of almost all cities Vales. b Concerning this Temple of Venus Aphacitis Zosimus is to be consulted in his first book and the Authour of the Etymologicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and M r Selden in Syntagm 2. de Diis Syris Further in the Fuketian Manuscript the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mount Libanus in Aphaca But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part of the Top of Libanus which Top is in Aphaca Vales. * Sloth or pleasure †Or Dignity ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it muliebria patientes * Or Copulations of women †Horrible c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Governour as the reading is in his Panegyrick chap. 8 ◠where this whole passage occurs Yet in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserted in the Panegyrick also A little before it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in the Panegyrick Vales. * Or Instruments a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Christophorson no◠Portesius understood the true import of this word For this term does not barely signifie to lie down and sleep but to sleep in a Temple This was an usage of the Heathens to lodge all night in the Temple expecting Dreams and Cures from their Gods Of which thing innumerable instances occur in ancient Writers but especially in Aristides in his Orationes Saerae The Latines termed it incubare Plautus's words in his Curculio are these Ides fit quia hic Leno agrotus incubat in Aesculapii fane Solinus chap. 7. Epidauro decus est Aesculapii sacellum eui incubantes c. See Saint Jerom on the 65 th chap. of Esaiah vers 4. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson was egregiously mistaken in referring these words to Aesculapius whenas they are spoken of the Emperour Constantine as I have exprest it in my Version 'T is certain in the Fuketian and Turnebian Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperour behaving c. Vales. c He means Apollonius Tyaneus concerning whom Philostratus relates in his first book that he was a long time resident in the Temple of Aesculapius at Aegae as the Guest of that very God Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the excellent Fuketian Manuscript this place is far otherwise exprest For after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek or Souldiers in the English Version that Copy places a full point Then it has the following passage worded in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because 't was manifest from the facts that no Daemon lay lurking within it nor a God but a deceiver of souls who for an exceeding long c. The four last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are wanting in the ordinary Editions Turnebus had likewise added at the margin of his book from a Manuscript Copy Presently where the reading in the common Editions is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thus therefore he who promised that he would free others from their illnesses c the Fuketian Copy has it thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For he who had promised that he would free others from their illnesses and calamity himself found nothing for his own defence Which reading seems to me fitter and better In the Kings Sheets also I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is wanting in the Kings Copy and may perhaps be understood But the other Copies acknowledge it In the close of this chapter instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f The story is this this Aesculapius by the entreaty of Diana restored to Life Hippolitus who had been torn in pieces by horses whereat Jupiter being angry killed him with Thunder * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of our country Emperour a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the King 's Fuketian and Savilian Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word Christophorson renders thus calvae praestigiatorum dolis callidè obtectae skulls craftily covered by the frauds of Conjurers Which translation I approve not of and had rather render it subreptae stoln or else adornatae ad malesicia comparatae trimmed and made ready for mischievous Facts For Bones and Skulls are the instruments of Conjurers whereof they made use in order to their mischievous acts Vales. * Or Inaccessible Recesses b In his Panegyrick concerning Constantine's Tricennalia chap. 8 these words are placed otherwise in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Daemon no God no Utterer of Oracles no Prophet which I do indeed like better Vales. a This whole passage as far as the Heathens who honoured c is wanting in the Kings Copy and in Robert Stephens's Edition But it has been added by Learned men from the authority of Manuscripts Turnebus and S r Henry Savil found it in their Copies and we also saw it written in the Fuketian Copy at the margin But the reading in the Fuketian Manuscript is larger by one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last word is wanting in the Kings Copy and Stephens's Edition Wherefore 't is to be considered whether we had not better read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place But whereas the Turnebian Savilian and Fuketian Manuscripts do defend the writing of the Geneva Edition I am of opinion that it is to be retained Vales. * Or Sent. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so Eusebius is wont to express himself as I have remarked above And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means Basilicam a Church but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the whole compass or inclosure of the Church that is the Porch Atrium or Court Porticus's Exhedrae Baptisteries and the other Edifices which are wont to be annext to Churches In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d Any one