men he hath again purified and cleansed by their poinant and reprehensive Preaching of the divine Precepts as it were with shovels and spades those souls which â— little before were defiled and totally covered over with all manner of filthiness and heaps of impious Injunctions And when he had made the place of all your minds bright and clear he delivered it up to this most prudent Prelate most acceptable to God Who being a man endowed with great judgment and reason in other things and also most acute in discerning and distinguishing the disposition of the souls allotted to his care from the very first day as I may say even to this present he hath not ceased to build cementing together in you all one while glistering gold at other times purified and tryed silver and precious and rich stones So that by his workes towards you he hath again compleated that sacred and mystical Prophesie the words whereof are these Behold I prepare Carbuncle for thy stone and Saphire for thy foundations and for thy Bulwarks Jasper and for thy gates stones of Christal and for thy wall choice stones and all thy children shall be taught of God and great shall be the peace of thy children and thou shalt be built in righteousness He therefore building in righteousness hath aptly and fitly differenced the strength of all the people Some he hath inclosed with the outward wall onely that is he hath fortified them round with an unerring and strong faith of this sort there is a great multitude who cannot bear a more excellent structure To others he committeth the custody of the entrances into the Temple giving them in command to watch at the Gates and to conduct those in that come thither these may fitly be compared to the Porches of the Temple Other some he hath set to support the chief Pillars which are without about the Court quadrangular-wise Bringing them within the first Bolts of the literal sense of the four Gospels Some he hath also placed about the sanctuary on both sides these are such as are Catechumens as yet and do make a good progress and increase in the faith but yet they are not far from inspecting those most secret Mysteries which priviledge only the perfect believers do enjoy Out of this number he hath taken those whose immaculate souls have been purified like gold in the sacred Laver some of whom he hath set to support Pillars far more noble then those outward ones even the most intricate and Mysterious sentences of sacred Scripture others of them he illuminateth to be as it were windows to transmit light into the Temple He hath also beautified the whole Temple with one most spacious Portico that is with the glorious worship of the one and only God the supream King He hath represented Christ and the Holy Ghost on each side of the Fathers preeminence and authority as the second rays of light And he demonstrateth throughout the whole Cathedral a most copious and excellent light and evidence of the truth particularly coucht in the remaining Articles of our faith Moreover when he had from all parts selected living firm and strong stones of souls of all them he framed a stately and Royal sanctuary full of light and splendour both within and without in as much as not only in their souls and minds but their bodie 's also they are beautified with the glorious ornaments of Chastity and Modesty There are also within this Temple Thrones a great many Benches and Seats which are in all those souls whereon reside such gifts of the Holy Ghost as were heretofore seen by the holy Apostles To whom appeared cloven tongues like as of fire and it sate upon each of them But on him that presides over all these Christ himself 't is likely does entirely and wholly reside and upon those who are next to him in dignity on every one of them proportionably according as he is capable of receiving the distributions of the power of Christ and of the Holy Ghost The Benches also are the souls of certain Angels the instruction and custody of every one whereof is committed to them But the August Great and only Altar what can it be else but the most pure soul and holy of Holies of the Common Priest of all On his right hand standeth the great High Priest of all Jesus himself the only begotten Son of God who with a chearful countenance and stretcht-forth hands receiveth from all that sweet smelling incense and those unbloudy and immaterial sacrifices of prayers and transmits them to his heavenly Father the supream God whom in the first place he himself worshippeth and he only exhibiteth due veneration to the Father afterwards he beseecheth him for ever to continue favourable and propitious towards all us Such is that August Temple which the great Creatour of all things the Word of God hath built throughout all that world under the sun he himself hath again framed upon earth this intellectual representation of those things beyond the Arches of Heaven that by every creature and by rational souls upon the earth his Father might be duely honoured and adored But that Region above the Heavens and the things there which are the originalls of what we here behold that Jerusalem which is above that Celestial mount Sion and that City of the living God far above the world in which are innumerable companies of Angels and the Church of the first born which are written in heaven who with praises unutterable which we cannot understand laud their Creatour and supream Prince the Blessedness of this Region I say and of its inhabitants no mortal is able deservedly to set forth For eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him Of which things since we are now vouchsafed to be partakers in part let us both men women and children small and great all together with one spirit and one soul never cease to give thanks and praise to the Authour of these our so great good things Who hath mercy on all our iniquities and healeth all our infirmities Who redeemeth our life from destruction and crowneth us with mercy and loving kindness who filleth our desire with good things For he hath not dealt with us according to our sins neither hath he rewarded us according to our iniquities For as far as the East is from the West so far hath he removed our sins from us As a father pittieth his own children even so is the Lord merciful to them that fear him Keeping these things fresh in our memories both now and throughout all succeeding times and moreover setting before the eyes of our mindes God the cause of this present days joyful solemnity and the Master of this feast both day and night every hour and as I may say every moment wherein we
began to flourish and a new Progeny and Succession of people was established Concerning which 't is my Sentiment that the Prince of the Latine Poets speaks in these words Now from high Heaven springs a new progeny And again in another place of His Bucolicks Sicilian Muses Sing we one Note higher What is plainer than this For He adds Last times are come Cumaea's Prophecy Meaning namely Sibylla Cumaea Nor is he content herewith but has proceeded farther as if necessity it self required His Testimony What says He therefore And Time 's great Order now again is born The maid Returns Saturnian Realmes return Who therefore is that Virgin which returns Is it not She who was full of and great with child by the Divine Spirit And what hinders but She who is great with child by the Divine Spirit should always be a maid and continue a Virgin The wisht-for King shall also return again and by His coming shall comfort the world For the Poet adds To th' infant chast Lucina favouring be Who ending iron ages through all lands Shall golden plant If any prints of our old Vice remain'd By Thee they 'r Void and Fear shall leave the land Which words we perceive to be spoken plainly and also obscurely by way of Allegory For to those who make deeper Researches into the force and meaning of the Verses to them I say they give a clear prospect of Christ's Divinity But least any one of the Grandees in the Imperial City might take occasion to accuse the Poet because he had written what was repugnant to the Laws of his own Country and had overthrown the Opinions concerning the Gods which had in former times been delivered by their Ancestours on this account he designedly obscures the truth For he knew I suppose the Blessed and Salutary Mystery of our Saviour Therefore to the end he might avoid the outragious Cruelty of men He led the minds of His hearers to an usage whereto they were accustomed and says that Altars must be erected and Temples built and Sacrifices performed to the New-born Child The other words which He has subjoyned are likewise agreeable in favour to those who might entertain such Sentiments For he says CHAP. XX. Other Verses of Virgilius Maro's concerning Christ and the interpretation of them in which 't is shown but obscurely as the usage of Poets is that The Mystery is disclosed HE a God's life shall take with Gods shall see Mixt Heroes and Himself their Object be Namely the just Rule with paternal power th' appeased earth Which shall to Thee sweet child undrest bring forth Berries wild Ivy and shall pay First-Fruits Of mixt Acanthus with Egyptian Roots Farther this admirable person a man that was accomplisht with all manner of Literature in regard he had an accurate knowledge of the Cruelty of those times has added these words The Goates themselves shall home full udders bear Nor shall the Herds the mighty Lyons fear Wherein he speaks very true For Faith will not be afraid of the Grandees of the Imperial Palace Flowers shall thy cradle sprout the Serpent shall And the deceitfull herb of Venome fall In each place Roses of Assyria grow Than which nothing truer nothing can be said more agreeable to our Saviour's Excellency and Virtue For the power of the Holy Ghost hath presented the very Cradle of God as 't were some most fragrant flowers to a new Generation But the Serpent is destroyed and the poyson of that Sorpent is taken away who first deceived our First Parents seducing their Minds from their innate Temperance to the enjoyment of pleasures that they might not understand the destruction which hung over them For before the Coming of our Saviour that Serpent had Subverted the minds of men which were blinded with an ignorance of the immortality of the Just and Buoy'd up with no hope that was profitable and advantagious But after His Passion when the Body wherewith he was clothed had for some time been separated from His most Holy Soul by the Communication of the Holy Ghost the possibility of a Resurrection was discovered to men and if any spot of humane impieties were left remaining it was wholly washt off in the Holy Laver. Then 't was that Christ ordered His Subjects to take courage and from His adorable and most illustrious Resurrection commanded them to hope for the like things On a good account therefore it is spoken that the Nature of things venomous is destroyed Death it self is likewise destroyed and the Resurrection is confirmed Moreover the Stock of the Assyrians is destroyed also who were the first beginners and chief promoters of a faith in God And whereas he says that Amomum shall grow every where â—he gives the multitude of the Christians that appellation Which multitude like a vast number of branches flourishing with most fragrant flowers springs from one and the same root Most Learnedly spoken O Maro Thou wisest of Poets And all the following words are likewise agreeable hereto As soon as Thou the Hero's praise shalt know And read Thy Father's Acts And unto Virtue 's knowledge can'st attain By the praises of the Heroes he means the Works of just men and he terms the Constitution of the world and its accurate composure which is to last for ever the Virtues or Acts of the Father Perhaps also he means thereby the Laws which the Church beloved by God does make use of directing to such a Course of life as is correspondent to the Precepts of Justice and Temperance But the raising of the Life of men who stand in some middle rank between the Good and Bad to things more sublime is worthy of admiration also when as notwithstanding such a life admits not of any sudden alteration The Fields shall mellow wax with golden grain That is the Fruit of the Divine Law shall be produced for the use of men The blushing grape shall hang on Thorns unset Which things were not at all visible in the wicked and depraved life of men And th' hardned Oakes with dewy hony sweat In which words he describes the folly and hardned temper of mind of the men who then lived And perhaps he likewise shews that those who on God's account have been exercised with Labour shall receive some sweet fruit of their own patient sufferance Some steps of ancient fraud shall yet be found Thetis to tempt with Ships and to surround Cities with walls bids Earth in furrows tear A second Typhis a new Argo bear Choice Heroes and another War imploy Again a Great Achilles sent to Troy Incomparably well Thou wisest of Poets For Thou hast advanced Poetick Licence as far as it was becoming For it was not Thy designe to utter Oracles in regard Thou wert not a Prophet I suppose likewise that the present danger was an
respect of the Humanity passible in the flesh and the same Person impassible in the Deity For we acknowledge not One God the Word who wrought Miracles and another who suffered but we confess One and the same our Lord Jesus Christ God the Word to have been incarnate and perfectly made man and that the Miracles belong both to One and the same as likewise the sufferings which he Voluntarily underwent in the flesh on account of our Salvation For a man gave not himself for us but God the Word himself made man without any Conversion underwent both a Spontaneous Passion and a death in the Flesh for us Although therefore we confess him to be God yet we deny not that the same person is also Man and by our confessing him to be man we deny not the same Person to be also God Whence whilst we profess one and the same Person our Lord Jesus Christ to be compounded of both Natures the Deity and the Humanity we introduce not a Confusion into the Unition For he will not cease to be God because agreeably to us he was made man nor again because by Nature he is God and cannot receive a likeness to us will he refuse to be man For as he hath continued God in the Humanity so also though existing in the Majesty of the Deity he nevertheless continues Man existing Both in the same and is One God and also Man The Emmanuel Further whereas we confess him perfect in the Deity and perfect in the Humanity of which two he is also made up yet we bring not in a particular Division or Section upon his one compounded Hypostasis but we show the difference of the Natures which is not destroyed or taken away by the Unition For neither has the Divine Nature been changed into the Humane nor hath the Humane Nature been converted into the Divine But both Natures being understood or rather existing in the defini tion and manner of the proper Nature we affirm that the Unition was made according to the person now the Unition according to the person imports that God the Word that is one Person of the Three persons of the Deity was united not to a prae-existing Man but in the Womb of our Lady the Holy-Glorious Theotocos and Ever-Virgin Mary that from her he framed to himself in a proper Person Flesh of the same substance with us and subject to like passions in all things sin only excepted and that it was enlivened with a rationall and intelligent Soul For he had a Person in himself and was made Man and is One and the same our Lord Jesus Christ Glorified together with the Father and the Holy Ghost Moreover weighing in our minds his ineffable Unition we rightly confess one Nature incarnate of God the Word which in the Flesh is enlivened with a rationall and intelligent Soul And again taking into consideration the difference of the Natures we assert them to be two introducing no manner of Division For each Nature is in him Wherefore we confess One and the same Christ One Son One Person One Hypostasis to be God and also Man But all those who have thought or do think contrary hereto we Anathematize and judge them estranged from the Holy Catholick and Apostolick Church of God Whereas therefore the true Dogmata which have been delivered to us by the Holy Fathers are asserted We exhort you all to Concur in one and the same Catholick and Apostolick Church yea rather we beseech you For we are not ashamed though placed in the sublimity of Royalty to make use of such expressions for the Consent and Union of all Christians to the end one Glorification may be attributed to the Great God and our Saviour Jesus Christ and that in future no person might pretend to quarrell about the Persons or the Syllables For the Syllables tend to one and the same right Faith and meaning that Usage and Form which hitherto hath obtained in God's Holy Catholick and Apostolick Church remaining in all things firm and without Innovation and continuing so to all Futurity To this Edict all persons gave their consent and affirmed that the Faith and Doctrine was therein Orthodoxly promulged but yet it reduced not so much as one of the Churche's members which had been rent insunder to an Unity because the Emperour in express words had declared that the State of the Churches had been preserved firm and without Innovation and for the time yet to come should so continue CHAP. V. Concerning the Ejection of Anastasius Bishop of Theopolis MOreover Justinus ejected Anastasius out of the Chair of Theopolis objecting against him both the profuse expence of the sacred Revenue which had been made saying it was immoderate and not according to what was meet and necessary and also charging him with reflecting abusively on himself For when Anastasius was asked why he would fling away the sacred money in so lavish a manner he replyed openly that it might not be taken away by Justinus that common Pest. But 't was said that Justinus had therefore conceived an old Grudge against Anastasius because when he demanded money of him at his promotion to the Bishoprick Anastasius would not give it him Moreover other matters were objected against Anastasius by some persons who I suppose were desirous of serving and promoting the Emperour's design CHAP. VI. That after Anastasius Gregorius was made Bishop and concerning his disposition BUt after Anastasius Gregorius is preferred to the Episcopall Throne whose Glory that I may use the Poet's expression is far spread This person from his younger years had been exercised in the Monastick Conflicts and had striven with so much courage and constancy of mind that in a very short time even during his youthfull age he arrived at the highest degrees and Governed the Monastery of the Byzantii where he embraced a Monastick life Afterwards by the order of Justinus he presided over the Monks of mount Sinai also in which place he fell into the greatest of dangers by undergoing a Siege from those Arabians termed Scenitae Nevertheless when he had procured that place a profound Peace he was called from thence to the Patriarchate For understanding and virtue of mind and in all other things he was the eminentest person of all men and the most active in effecting whatever he had proposed to himself of an undaunted spirit and a man not to be induced to yield or to be afraid of the Secular power He made such magnificent distributions of money and used such a bountifullness and liberality towards all men that whenever he went abroad numerous crowds of people besides those that were his usuall attendants followed him And whatever persons could either see or hear he was going forth flock't together The honour given to the supreamest Powers of this
ten Unites make up one Denarie But a Denarie or Decade is the Limit the Meta and the fixt and stated Boundary of Unites the Meta of the infinity of Numbers but the End that is the perfection of Unites Moreover the Ternarie joyned together with the Denarie and having performed the third period of ten Circuits produces that most natural Number the Number Thirty For that which in Unites is the Ternarie the same in Denaries is the Tricenarie or Thirtieth Number And this is the firm and certain Limit of that great Luminary which is the second from the Sun For the Course of the Moon from one conjunction with the Sun to the next compleats the Circle of a Month after which She again receives a Beginning of Birth as 't were and does again begin new Light and new Days being grac't with thirty Unites honoured with three Decades and beautified with ten Ternaries With the very same Graces is the Empire of Our Victor Augustus and Lord of the whole world adorned by the Bestower of all things that are good and enters upon a beginning of new blessings having hitherto accomplished the Tricennalian Festivities only but now from hence forward entring upon longer intervals of Times and espousing the hopes of future Blessings in the Celestial Kingdom Where not one only Sun but troops of innumerable Lights daunce about the Supream Emperour every one of which is far more Glorious than the Sun it self and do shine and glister with the splendour of those Rayes shot from that Eternal Fountaine of Light Where there is a life of the mind in the incorruptible Beauties of Goods where there is a life void of all grief and trouble where there is an enjoyment of temperate and most holy pleasure Time without Time a long and endless Aevum enlarged to Spaces bounded by no Term not any more distinguished by the intervals of dayes and months nor measured by the Circles of Years and the periods of Seasons and Times but sufficient for one life continued to an immensity Which is not enlightned by the Sun nor illustrated by the multitude of the Stars or Splendour of the Moon but has that Luminary it self God the Word the only-begotten Son of the Supream Emperour On which account the Divine Discourses of Mystick Theology do declare Him to be that Sun of Righteousness and a Light which far transcends all Lights We do firmly believe that the very same person does illustrate those most blessed Powers with the Rayes of Justice and the beams of Wisedom and that He does take the Souls of men adorned with true Piety not into the Circumference of Heaven but into His own Bosom and that he does really confirm and fulfill His own promises But the eye of Mortals hath not seen nor hath any ear heard neither can a mind cloathed with flesh be able to discern and look into those things which are prepared for them who have been adorned with Pâ—ety as likewise for You also Most Religious Emperour To whom alone of all persons that ever were God Himself the Supream Emperour of this Universe has granted this that You should cleanse and reform the Life of men To whom also He hath shown His own Salutary Sign by the power whereof having conquered Death He celebrated a Triumph over His Enemies Which Trophy of Victory and Amulet of Daemons when You had opposed against the Images of Errour You gained the Victory over all impious Enemies and Barbarians as also over the Daemons themselves who are another sort of Barbarians FOR Whereas there are in us two Substances conjoyned namely Soul and Body whereof the Latter is exposed to view but the other remaines invisible against both these two sorts of Enemies and Barbarians the one covertly the other openly have set themselves in array And the one of them opposes Bodies against Bodies but the other assaults man's naked Soul it self with all sorts of incorporeal Engines Farther those visible Barbarians like some savage Nomades in nothing different from wild-beasts make an attack upon the meek and gentle Flocks of Men ruine and depopulate Countries enslave Cities rush out of the Desert like fierce and furious Wolves and fall upon the inhabitants of Cities after which they destroy as many as they can But the invisible Enemies I mean the Soul-destroying Daemons who are far more fierce and cruel than all Barbarians flye about the Regions of this Air and by the Engines of mischievous Polytheisme had reduced all mankind under their power in so much that the true God was not by them any longer look't upon as God but they wandred up and down in manifold errour without any worship of the Deity For having procured for themselves Gods from I know not whence who have not any Being or Existence in any place whatever they wholly neglected and undervalued Him who is the only and the true God as if He were not Hence it was that the Generation of Bodies was by them reputed and worshipt as a God as also a contrary Deity hereto to wit the destruction and dissolution of Bodies And the former of these Gods in regard He was the Authour of Generation was honoured with the Rites of Venus But the Latter because He abounded with Riches and in Strength excelled Mankind was named Pluto and Orâ—â—â—â— For whereas the Men of that Age acknowledged no other life save that which takes its beginning from Generation therefore they asserted the Cause and Origine of that Life to be a God And whereas they believed Men not to exist any more after death they declared Death to be the Vanquisher of all and a Great God Then concluding that on account of that dissolution by death they were in no wiâ—e accountable hereafter for what was performed here they resolved upon living such a life as in effect was 〈◊〉 life perpetrating such facts as deserved to be punished with ten thousand deaths For they had not their minds taken up with the thoughts of God they expected not the Tribunals of the Divine judgment nor call'd to remembrance the Nature of their own Souls but acknowledging a subjection to one Cruel Patron Death and fully perswading themselves that the destruction of bodies effected by it was the dissolution and annihilation of the whole man they declared Death to be a great and a rich God and for that reason gave him the name of Pluto or Dis. Death therefore was to them a God and not he alone but whatever else they accounted valuable in comparison of Death namely those things which were conducive in order to the rendring their Lives pleasant and delicate For the pleasure of the Body was by them accounted a God nourishment was a God the growth of those things that produce nutriment a God the fruit of Trees a God Drunkenness and Luxury a God the desire of things Carnal a God the Pleasure of those
their bold attempts and this they did not whilst they were surrounded with the delights and pleasures of Life for thus any one might perhaps suppose that they performed this with a regard to kindness and clemency but at such time as they were pursued with stripes inflicted on them from Heaven Who after so many and such impetuous storms of Persecution and in the very heat and extremity of dangers thorowout the whole world kept fixt to the Precepts of His Divine Doctrine infinite numbers of men that were zealous followers of a Philosophick Life and strict worshippers of the Deity also women that were in Holy Orders and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of body and mind and taught them abstinence from food and most willingly to continue without meat and wine during the space of many days and to lead a hard and austere oourse of life with a singular modesty and temperance Who hath so far prevailed upon women and numerous multitudes of men that they should exchange the food of their Bodies for that rational food that agrees with their rational souls which food is gotten by a perusal of Divine Lessons Who hath taught Barbarians and Peasants women children and servants and innumerable multitudes of all Nations to despise Death and to perswade themselves that their Souls are immortal and that there is an Eye of justice which inspects humane affairs and that they should expect a future judgment from God to pass upon the pious and the impious and that for that reason they ought to lead just holy and sober lives For 't is in no wise possible that those who are not thus disposed should submit themselves to the yoke of piety All which egregious performances are even at this present accomplished only by Our Saviour But let us omit these things Come on we will now apply our selves to a conviction of Him whose mind is as hard as flint by such interrogatories as these Tell me Friend and utter words that are rational Let your expressions be the products not of a foolish and stupid heart but of a soul endued with reason and understanding Tell me I say after you have often and duely weighed the matter with your self Which of all the Sages who in times past have been famous was known in the same manner with Our Saviour and proclaimed so infinite a number of ages since by the Oracles of the Prophets amongst the children of the Hebrews anciently God's beloved people Who in their minds had a fore-knowledge of the place of His Birth and of the times of His Coming and of His manner of Life of His Miracles likewise of His Discourses and of His famous actions and left them on record in the sacred Volumns Who hath shown Himself so swift a Revenger of those audacious Attempts against Himself that immediately after that impious fact committed against Himself the whole Nation of the Jews should be pursued and punished by an invisible Power and their Royal Seat utterly demolished and overthrown from its very foundations and the Temple together with all the Ornaments and rich furniture therein levell'd with the Ground Who hath uttered predictions both concerning those impious men and also in reference to the Church founded by Him over the whole world exactly correspondent to the affairs themselves and hath actually demonstrated and confirm'd the truth of those Predictions in such a manner as Our Saviour hath done Concerning the Temple of the Impious He had said Behold your house is left to you desolate and there shall not remain a stone upon a stone in this place which shall not be thrown down But concerning His own Church He spake in this manner I will build my Church upon a rock and the Gates of Hell shall not prevail against it To have brought at first from fishing men that were contemptible and illiterate and afterwards to have constituted them Law-givers and Teachers to the whole world what and how mighty a thing does this seem to You As for His promise to them that He would make them Fishers of men He not only uttered it in words but performed it actually and abundantly and conferr'd on them so great a degree of strength and power that they composed writings and published Books and the authority of all those Books was so great that being rendred into all Languages as well of Greeks as Barbarians thorowout the whole world they are studiously read by all Nations and the Contents of them are believed to be divine Oracles of how mighty a prevalency is this in order to a clear demonstration of His Divinity How considerable likewise is that namely that He foretold things future and long before it hapned assured His disciples that they should be brought before Kings and Princes and should be punished and undergo the extreamest of Torments not for any foul act of their own but only on account of their confession of His Name Moreover that He fitted and prepared them chearfully to endure these things and so fortified them with the Arms of Piety that in their Conflicts with their adversaries their minds appeared firmer than an Adamant what powerfulness of expression is it which that matter does not exceed Likewise that not only those who had followed Him but their successours also and again they who immediately succeeded them and at length such as have lived in this our present age should with so undaunted a resolution unite the Forces of their minds that although they had done nothing worthy of death yet with pleasure would endure all manner of punishments and every sort of Torture on account of their eximious Piety towards the supream God what degree of admiration does not this surpass What King did ever continue His Reign during so vast a number of Ages Who does thus wage war after death and does erect Trophies over His Enemies and does subdue every place Country and City as well Grecian as Barbarian and does vanquish His Opposers by an invisible and latent Hand And which is the chiefest thing of all that hath been hitherto rehearsed that Peace by His Power procured for the whole world concerning which we have already spoken what we judged agreeable how should it not stop the mouthes of all slanderers In as much as the Unity and Concord of all Nations did really concur in time with the Preaching of Our Saviour and with the Doctrine by Him disseminated over the whole world and in regard both of them had long before been foretold by the Prophets of God I mean the Universal Peace of the Nations and the Doctrine delivered by Christ to the Nations The whole length of the day would be insufficient for me Dread Sir should I attempt to sum up in one those most clear and cogent arguments of Our Saviour's Divine Power drawn from the things which are
Annas from being High-priest made Ismael the son of Baphi High-priest not long after he removed him and made Eleazar son of the High-priest Annas High-priest within a year after he deprived him and gave Simon the son of Camithus the High-priesthood He after he had held that honour not more than a year had Josephus whose name also was Caiphas for his successour It is manifest therefore that the whole time of our Saviours Preaching was not compleat four years within which space of time there were as many High-priests made reckoning from Annas his bearing that Office to Caiphas his promotion to it every one of which bore the Office one year The Holy Gospel therefore is right in noting Caiphas to be the High-priest that same year in which our Lords salutary passion hapned From which authority of the Gospel also it is evident that the time of Christs Preaching does not disagree with the account we have laid down Now our Lord and Saviour Jesus Christ not long after his beginning to Preach called twelve men whom he named Apostles giving to them in particular a Title more honourable and preferring them before the rest of his disciples Besides he chose other seventy men whom he sent two by two before his face into every of those places and Cities whither he himself would come CHAP. XI What hath been testified concerning John the Baptist and concerning Christ. THe sacred History of the Gospel also mentions the beheading of John the Baptist by Herod Junior to have been not long after this To which also agrees Josephus who both makes mention particularly of Herodias by name and also expresly declares how that Herod having put away his former wife lawfully married to him took this woman his brothers wife by force from him being yet alive and married her she was the daughter of Arethas King of the Arabians and that upon her account Herod having slain John went to war with Arethas incensed at the disgrace of his daughter In which war he relates that Herod and his whole Army were vanquished in a Battel and that these things befell him upon account of his cruelty towards John The same Josephus does agree with the Evangelical History in the account it gives of this John especially as to his confessing him to have been a most righteous man and a Baptist. He says further that Herod was deprived of his Kingdom for the sake of this Herodias and was together with her banisht to Vienna a City of Gallia All this he relates in his eighteenth Book of Antiquities where also he writes these very words concerning John But some of the Jews judged Herods Army to have been overthrown by God he avenging justly on him the murther of John called the Baptist. For him Herod had slain who was a good man and one that exhorted the Jews to the exercise of virtue commanding them to deal justly with one another and to behave themselves piously towards God and so to come to be baptized For Baptism said he was then onely well-pleasing to God when it was used not for the excusing of some certain offences but in order to the cleansing of the body the soul being before purified by righteousness Now when many flockt to him from every quarter for they were strangely taken with hearing of such discourses Herod fearing least through the powerfull perswasion of the man his subjects should revolt for they seemed ready to doe any thing that he advised judged it better to cut him off before any innovation hapned by him than after it was come to pass and had greatly endangered his affairs to repent he did not when it was too late Upon this very mistrust of Herods he being put into bonds was sent to the foresaid Castle of Machaerous and there slain Thus far he concerning John The same Authour in the same Book makes mention also of our Saviour in these words About that time there was one Jesus a wise man if he may be called a man for he wrought wonderfull miracles and taught all that with delight would embrace the truth He had many followers both Jews and Gentiles This was he that was called Christ. Whom though he was accused by the chief men of our Nation and Pilate condemned him to be crucified yet those who at first loved him forbore not to worship him For he appeared unto them alive on the third day as the holy Prophets had predicted who foretold these and many more wonderfull things concerning him And till this day that Sect continues which of Him are called Christians Seeing therefore that this Writer being a Jew born and bred has in his works recorded thus much of our Saviour and John the Baptist what evasion can remain to the Forgers of those Acts against them that they should not evidently be proved to be the most impudent of men But thus far of these matters CHAP. XII Concerning our Saviours Disciples MOreover the names of our Saviours Apostles are to all apparently manifest in the Gospel but as to the seventy disciples a particular catalogue of them is no where extant But Barnabas is said to have been one of them of whom we have frequent mention both in the Acts of the Apostles and also most especially in Pauls Epistle to the Galatians Softhenes also they say was another of them he that together with Paul wrote to the Corinthians for so says Clemens in the fifth Book of his Institutions where also he affirms Cephas that Cephas of whom Paul speaks But when Cephas came to Antioch I withstood him to the face a name-sake of Peters to have been one of the seventy disciples Matthias also who was numbred with the Apostles in the room of the Traitor Judas and the other who had the honour to be proposed in the same lot with him are reported to be of the number of the Seventy Thaddaeus likewise of whom I will by and by adjoyn an History as it came to our hands is reported to have been one of them But he that shall attentively observe will find even from Pauls testimony alone that our Saviours disciples were more in number than Seventy For he says Christ after his Resurrection was seen first of Cephas then of the twelve after that he was seen of above five hundred Brethren at once of whom some were fal'n asleep but the greatest part he declares were alive when he wrote these things Then says he he appeared to James He is said to have been one of the Seventy disciples of our Saviour and also one of the Lords Brethren Lastly there being many more besides the twelve who were called Apostles by way of imitation of which sort Paul himself was one he farther adds saying Then he was seen of all the Apostles But so much of this The fore-mentioned History concerning Thaddaeus was thus CHAP. XIII The History of the Prince of the Edessens THe Divinity of our Lord and Saviour
you call it pretending your self ignorant who I am hear me plainly and freely making this profession I am a Christian now if you are desirous to learn the doctrine of Christianity allow me one days space and you shall hear it The Proconsul said perswade the people I have thought good answered Polycarp to give you an account for we are taught to attribute due honour such as is not prejudicial to our profession to Magistrates and powers which are ordained of God but I judge them unworthy of having an account given them of our faith The Proconsul said I have wild beasts to them I will cast thee unless you alter your mind Command them to be brought forth said Polycarp for our minds are not to be altered from better to worse but we account that change good which is from vice to virtuous actions He said again to him since you contemn the wild beasts I will give order that you be consumed by fire unless you change your mind You threaten me replied Polycarp with a fire that burns for an hour and soon after becomes extinct but you are ignorant of that fire of the future judgment and eternal punishment which is reserved for the impious but why doe you make delays Order which you will to be made use of upon me When he had spoken these and many other words he was filled with confidence and joy and his countenance was replenished with a comely gracefullness in so much that he was not onely not overwhelmed with terrour at what was said to him but on the contrary the Proconsul stood astonished and sent the Cryer to make Proclamation thrice in the midst of the Stadium Polycarp professeth himself to be a Christian at which words uttered by the Cryer the whole multitude both of Heathens and Jews who were inhabitants of Smyrna in a most furious rage and with a great noyse cryed out This is the Teacher of Asia The Father of the Christians The destroyer of our Gods who gives command to many men not to sacrifice nor adore the Gods Having said these words they cryed out and requested Philip the Asiarch to let forth a Lyon upon Polycarp But he made answer that that was not lawfull for him to doe because the Amphitheatrical shews or the hunting of the wild beasts were concluded Then they all cryed out with a joynt consent that Polycarp should be burnt alive For it was necessary that the vision which appeared to him upon his pillow should be fulfilled when being at prayer he saw that burning he turned to the brethren that were with him and said Prophetically I must be burnt alive These things therefore were with no less celerity done then they had been spoken the multitude immediately brought together wood and dried branches of trees out of their shops and from the Baths but the Jews especially most readily as it was their usage assisted in this business Now when the pile of wood for the fire was made ready Polycarp having unclothed himself and unloosed his girdle endeavoured also to put off his own shoes a thing which before he never did because every one of the faithfull continually strove who should soonest touch his skin for he was always reverenced for his godly course of life even before he came to be gray-headed presently therefore all the instruments prepared for the fiery pile were applied to and put about him but when they went about to nail him to the stake he said Let me be as I am for he that gives me strength to endure the fire will also grant that I shall continue within the pile unmoved and undisturbed by reason of my pain even without your securing me with nails so they did not make him fast to the stake with nails but onely bound him to it He therefore having put his hands behind him and being bound as it were a select Ram pickt out of a great flock to be offered as an acceptable Holocaust to Almighty God said Thou Father of thy well beloved and blessed Son Jesus Christ through whom we have received the knowledge of thee Thou God of Angels and powers and of the whole Creation and of all the generation of the Just who live in thy presence I bless thee because thou hast vouchsafed to bring me to this day and this hour wherein I may take my portion among the number of the Martyrs and of the cup of Christ in order to the resurrection both of soul and body to eternal life in the incorruption of the Holy Spirit among whom let me I beseech thee be this day accepted in thy sight as it were a sacrifice fat and well pleasing to thee according as thou hast prepared foreshewed and fulfilled thou God of truth who canst not lie wherefore also I praise thee for all these things I bless thee I glorifie thee through the eternal Highpriest Jesus Christ thy well beloved son through whom to thee together with him in the Holy Ghost be glory both now and for ever Amen When with a loud voice he had said Amen and made an end of praying the officers who had the charge about the fire kindled it and when there arose a great flame we who were permitted to see it and who are hitherto preserved alive to relate to others what then happened saw a wonderfull sight For the fire composing it self into the form of an arch or half circle like the fail of a ship swelled with the wind immured within a hollow space the body of the Martyr which being in the middle of it lookt not like burnt flesh but like gold or silver refining in a furnace and forthwith we smelt a most fragrant scent as if it had been the smell of frankincense or of some other of the pretious sweet scented spices In fine therefore when those impious wretches saw the body could not be consumed by the fire they commanded the Confector to approach it and sheath his sword in it which when he had done there issued forth so great a quantity of bloud that it extinguisht the fire and the whole multitude admired in that there was so great a difference shewed between the infidels and the Elect. Of which number this most admirable person was one who was the Apostolical and Prophetical doctour of our age and Bishop of the Catholick Church at Smyrna For every word which proceeded out of his mouth either hath been or shall be fulfilled But the envious and malevolent devil that deadly enemy to the generation of the just understanding the couragiousness of his Martyrdom and his unblameable conversation even from his youth and perceiving that he was now encircled in a Crown of immortality and had most undoubtedly obtained the glorious reward of his victory the devil I say used his utmost diligence that his body should not be born away by us Christians although many of us were desirous to doe it and to have been conversant with his sacred dead body Some
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
most certain demonstrations by which they endeavour to make it evident that the feast of the Passover and that of unleavened bread must always be celebrated after the Aequinox But I omit the requiring such abundance of demonstrations from them off whom the Veil of the Mosaisck Law is taken and by whom the face being now uncovered may be seen as in a glass for the future both Christ himself Christ's doctrines and his sufferings Now that the first moneth amongst the Hebrews does begin about the Aequinox the precepts in the Book of Enoch are sufficient evidences The same Anatolius has left us Institutions of Arithmetick in ten entire books as also several other evidences of his diligence about and great experience in the holy Scriptures Theotecnus Bishop of Caesarea in Palestine first ordained him Bishop by imposition of hands providing him to be his successour in his own Church And indeed for some small time they both presided over that Church together But the Synod against Paul being convened at Antioch he going through the City of Laodicea towards that Synod was there detained by the brethren Eusebius being then dead After the death of Anatolius Stephen is ordained Bishop of that Church being the last before the Persecution He was indeed admired by many for his eloquence Philosophy and his other Grecian learning but he was not so well affected towards the true faith of Christ as the time of the following Persecution afterwards demonstrated which manifestly declared him to be a dissembler fearful and cowardous rather then a true Philosopher but after this the affairs of that Church did not forthwith run to decay For Theodotus Ordained Bishop of that Church by God himself the preserver of all things immediately restored all things to their former splendour He was a person who in deeds verified his own name and made a true representation of the Episcopal Office he was of all men the most eminent for his skill in Physick and in curing of the body And there was no man his equal for healing of souls for humanity sincerity of mind commiseration and diligence in helping those who wanted his assistance he was also incomparably well exercised in divine learning Such a person was this Theodotus Agapius succeedeth Theotecnus who had governed the Bishoprick of Caesarea in Palestine with great care Who we know was very laborious and most sincerely sollicitous for the good of the people over whom he presided and with a liberal hand relieved all most especially the indigent In this man's times we knew Pamphilus a most Eloquent man and a true Philosopher in the practises of his life honoured with a Presbytership of that Church To declare what a person this man was and whence descended would be a copious subject But all things relating to his life the School he founded the conflicts which during the time of Persecution he underwent in several confessions and lastly the crown of Martyrdom with which he was encircled we have fully declared in a peculiar work Indeed this Pamphilus was the most admirable person of all that lived here Amongst those men who lived nearest to our times we knew these to be most eminent Pierius one of the Presbyters of Alexandria And Meletius Bishop of the Churches in Pontus Pierius was egregiously esteemed for his voluntary poverty and his Philosophick literature he was also a man singularly exercised in Contemplations upon the Scriptures expositions and publick discourses in the Church and Meletius whom the learned called the Honey of Attica was such a man as one would describe to be most accomplished with all sorts of learning The powerfulness of his eloquence cannot worthily be admired But should any one say that he had this faculty by nature we answer who could excell him in his knowledge in many other Arts and Sciences and in his various sorts of literature Certainly should any person have made tryal of him he would have affirmed that he was a man most acute in all Sciences which have a dependence on reason and also most eloquent The virtue and piety of his life was also correspondent to these his accomplishments In the time of the persecution we knew this man when he absconded for the space of seven years compleat in the regions of Palestine After Hymenaeus Bishop of Jerusalem a little before mentioned Zambdas entred upon the Government of that Church who dying not long after Hermon the last of the Bishops before the Persecution in our Age succeeded in the Apostolick Chair which is preserved there even to this day Theonas succeedeth Maximus in the Bishoprick of Alexandria who had been Bishop there eighteen years since Dionysius's death In his days Achillas who at the same time with Pierius was honoured with a Presbytership was very famous at Alexandria who was entrusted with the care of the Catechetick School He in his actions exhibited a most excellent example inferiour to none of a more sublime Philosophy and a genuine pattern of an Evangelick converse After Theonas had born the Episcopal Office nineteen years Peter succeeded in the Episcopate of Alexandria He also was esteemed a person very eminent in his function which he bore twelve years compleat Having presided over the Church almost three of those twelve years before the Persecution he past the rest of his time in a more strict and ascetick course of life but continued to be apparently solicitous for the publick utility of the Churches Upon which account being beheaded in the ninth year of the Persecution he was adorned with a crown of Martyrdom But having here terminated the History of the succession of Bishops from our Saviour's Nativity to the demolishing of the Churches which History comprehendeth the space of three hundred and five years in the subsequent Books we will record the conflicts of those who in our Age couragiously fought for Religion how many and how great they were and leave them for the information of succeeding Ages THE EIGHTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS The PREFACE HAving comprized the successions of the Apostles in Seven entire Books in this Eighth we have thought it requisite to set forth the Affaires of our own Age which deserve no trivial description being a matter most necessary to be derived down to the knowledge of posterity And our relation shall take its beginning from hence CHAP. I. Concerning those things which preceded the Persecution in our days HOW great and what manner of glory and freedom the doctrine concerning the adoration of the supream God declared unto mankind by Christ was dignified with amongst all men Graecians as well as Barbarians before the persecution in our times 't is beyond our abilities deservedly to declare but the favours of the Emperours towards those of our Religion may be an evidence hereof whom they entrusted with the Governments of Provinces freeing them from their fears of sacrificing out
Atheists and irreligious persons even these men are now acknowledged by this very Tyrant to profess Religion and are permitted to rebuild their Oratories nay further the Tyrant himself does acknowledge and attest that they ought to be partakers of some Rights and Priviledges Moreover when he made this publick acknowledgment as if he had hereby obtained some favour for this very reason his sufferings were less calamitous than he deserved they should be for being smitten by God with a sudden stroak he died in the second Engagement that happened in that War But he ended his life not like those Martial Generals who after they had often demeaned themselves gallantly in the field in defence of their honour and their friends happened couragiously to undergo a glorious death But he like an impious person and a Rebel against his Creatour whilst his Army stood in the field drawn up in Battalia staying at home and hiding himself suffered a condign punishment being smitten by God with a sudden blow over his body For being tortured with grievous and most acute paines he fell upon his face on the ground and was destroyed by want of food all his flesh being melted away by an invisible fire sent upon him from heaven In so much that when his flesh was wholly wâ—sted away the entire shape and figure of his former beauty quite disappeared his parched bones which lookt like a skeleton that had been long dried being all that was left of him So that those about him judged his body to be nothing else but the grave of his soul buried in a body already dead and wholly putrified And when the violent heat of his distemper scorched him with a greater vehemency even to the very marrow of his bones his eyes leaped out of his head and having deserted their proper station left him blind After all this he yet drew his breath and having given thanks and made his Confession to the Lord he called for Death At last acknowledging these his sufferings due for his contempt and presumption against Christ he gave up the Ghost CHAP. XI Concerning the final Destruction of the Enemies of Religion MAximin therefore being thus taken out of the world who was the only Enemy of Religion that hitherto surviv'd and declared himself the worst of them all the Churches by the grace of God Almighty were rebuilt and raised from the very foundation and the Gospel of Christ darting forth its beams of light to the great glory of the all-ruling Deity enjoyed greater liberty than it formerly had But the wicked and the Enemies of Religion were clouded with the highest disgrace and greatest shame immaginable For first of all Maximin himself was proclaimed by the Emperours a publick Enemy and was termed in the publick Edicts which were fixed upon Pillars a most impious detestable Tyrant superlatively odious to God Also the Pictures which were placed in every City in honour of him and his children were some of them broke in pieces and thrown down from on high to the very ground and others were defaced having their visages blackned with dark colours In like manner all the Statues which had been erected in honour of him were also thrown down broken in pieces and exposed as subjects of derision and scorn to all those that would abuse and insult over them After this the other Enemies of Religion were divested of all their dignities Moreover all Maximin's party more especially those whom he had preferred to places of the greatest power in the Provinces within his Empire who to flatter him had been insolently abusive towards our Religion were put to death One of this number was Picentius a person that was a great favourite of his highly esteemed by him and his dearest intimado whom he created Consul a second and a third time and also made him Prefect and Rationalist Another was one Culcianus who had born all Offices of dignity in the Magistracy and in the Government of Provinces he also was famous for his innumerable Massacres of the Christians in Aegypt There were a great many more beside these by whose endeavours most especially the barbarous Tyranny of Maximin was maintained and extended Further Divine vengeance required justice to be executed upon Theotecnus being in no wise forgetful of his practises against the Christians For he was look's upon as a deserving and successful person upon account of his consecration of the Image at Antioch and besides the Emperour Maximin conferred on him the Presidency of a Province But when Licinius came to Antioch and was resolved to make inquisition for the Impostours amongst others he tortured the Priests and Prophets of the New contrived Image enquiring of them how they palliated and put a mask upon their Imposture when they could no longer conceal the truth being by their tortures compelled to disclose it they declared that the imposture of the whole Mystery was compos'd by the cunning of Theotecnus when therefore Licinius had inflicted condign punishment on them all he gave order that Theotecnus himself should first be executed and afterwards the rest of his Associates that were conscious to and accomplices in the Cheat having first suffered innumerable tortures To all these were added Maximin's Sons whom he had now made Colleagues with himself in the Empire and partakers of the Pictures and Inscriptions dedicated to his honour In fine all the Tyrants relations who but just before had made their proud boasts and insolently exercised authority over all men most ignominiously underwent the same sufferings with those persons forementioned for they received not instruction nor did they know or understand this seasonable admonition uttered in the holy Scriptures O put not your trust in Princes nor in the children of men for there is no health in them The breath of man shall go forth and he shall return again to his earth in that day shall all their thoughts perish Thus therefore the impious being like filth wiped away from off the earth the Empire which by right belonged only to Constantine and Licinius continued firm and unobnoxious to Envy These persons after they had first of all cleansed the world from all impiety being sensible of those great benefits they had received from God did sufficiently demonstrate their love of vertue and of the Deity their piety and gratitude towards God by the Laws they made in favour of the Christians The End of the Ninth Book of the Ecclesiastical History THE TENTH BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. Concerning the Peace which was procured by God for us THerefore glory be to God the Almighty and supream King for all things and manifold thanks to the Saviour and Redeemer of our souls Jesus Christ through whom we pray that we may have always preserved to us a firm and inviolable peace both from outward troubles and also from all internal molestations of mind Having by the assistance of your prayers added this tenth book
Churches In as much as we have resolved that those estates which the said Churches have formerly possessed shall revert and become their right again Since therefore your Devotedness understandeth that this is the most evident purport of our Command take care that all estates which did formerly belong to the right of the said Churches whether gardens houses or whatever else be immediately restored to them again whereby we may be informed that you have with all diligence and accuracy obeyed this our Command Farewell dearest and Our most beloved Anulinus A Copy of the Emperour Constantine's Rescript by which he summoneth a Synod of Bishops at Rome for the uniting and reconciling of the Churches Constantinus Augustus to Miltiades Bishop of Rome and to Mark. In regard several such Libels as these have been sent me from the most Eminent Anulinus Proconsul of Africa wherein 't is declared that Cecilianus Bishop of the City of Carthage is accused of many things by some of his Collegues ordained Bishops throughout Africa and this matter seeming not a little grievous to us that in those very Provinces which the providence of God delivered to our sacredness by a voluntary surrender and where there is a great multitude of people the populace being in a manner divided should be found to degenerate and become worse and differences should be nourished even amongst Bishops It seemed good to us that Cecilianus himself together with ten Bishops his supposed Accusers and ten other Bishops whom he shall judge necessary in behalf of his cause sail to Rome that there in your presence and also in the presence of Reticius Maternus and Marinus your Collegues whom for this reason we have commanded to hasten to Rome he may be heard in such manner as you know is most agreeable with the most sacred Law Moreover that you may have a most compleat and perfect knowledge of all these things we have subjoyned to this our Rescript Copies of the Libels which were sent to us by Anulinus and have transmitted them to your aforesaid Collegues Which Libels when your Gravity shall have read you shall deliberate how the aforesaid controversie may with the greatest accuracy be examined and determined according to equity For it is not unknown to your Assiduity that we bear so great a Reverence to the most Legitimate Catholick Church that we would have you leave no Schisme or dissension at all in any part of it The Divinity of the supream God preserve you Dearest many years A Copy of an Imperial Rescript by which Constantine Summons a second Synod to put an end to all Dissension amongst the Bishops Constantinus Augustus to Chrestus Bishop of Syracuse When as heretofore some began wickedly and perversly to separate from the holy Religion the celestial power and the Catholick Opinion We desirous that such pertinacious contentions as these should be pared off took such order that some Bishops being sent out of France and also those summoned out of Africa who being of contrary factions pertinaciously and continually quarrelled amongst themselves the Bishop of Rome being also present this dissension which seemed to be raised after a most careful examination might in their presence be composed But in regard as it commonly happens some persons forgetful both of their own salvation and of the veneration due to the most holy Religion cease not as yet to improve their private grudges and animosities being unwilling to acquiesce in the sentence already passed but positively asserting that they were but a few Bishops who gave their Sentiments and Opinions and that before they had carefully enquired into all things which ought to have been first inspected they proceeded with too much hast and precipitancy to pass a definitive sentence From all this it happens that even they whose duty it is to preserve a brotherly and unanimous unity of mind unworthily or rather impiously create Schismes amongst one another and also give an occasion of scorn and derision to those men whose soules are alienated from the most holy Religion Wherefore it was our chiefest care that these divisions which ought after sentence already given to have been terminated by a voluntary assent might now at last be concluded in the presence of many Bishops Since therefore we have summoned many Bishops out of divers and innumerable places to assemble themselves on the Calends of August at the City Orleans we thought good to write to you also that having received a publick Chariot from the most eminent Latronianus Corrector of Sicily and taking into your company two of the second Order whom you shall think fit to chuse and also bringing along with you three servants which may minister to you in your journey you meet on the very day appointed at the place aforesaid that both by your Gravity and also by the unanimous and concordant prudence and perspicacity of the rest there assembled this dissension which has shamefully been continued hitherto by certain detestable quarellings after all things have been heard which shall be said by the now disagreeing parties whom we have summon'd to appear also may now at last be restored to a fit and congruous observancy of Religion and faith and to a Brotherly union God Almighty preserve you in health many years CHAP. VI. Concerning the Estates belonging to the Christians A Copy of the Emperour's Rescript by which he granteth money to the Churches COnstantinus Augustus to Cecilianus Bishop of Carthage For as much as it was our pleasure that through all the Provinces of Africa Numidia and both Mauritania's some thing should be allowed for necessary Expences to some Ministers of the most Holy and Legitimate Catholick Religion who were expresly named We wrote to the most perfect Ursus Rationalist of Africa and have intimated to him that he take care to pay to your Gravity three thousand Folles Therefore when you shall have received the sum aforesaid command that it be distributed to all the forementioned Ministers according to a Breve directed to you from Hosius But if you shall perceive there will be any thing wanting towards the fulfilling of our desire to all in this point without making any scruples or delays you shall demand of Heraclas the Steward of our Estates whatsoever you shall judge requisite For we ordered him when he was with us that if your Gravity demanded any money of him he should without the least hesitancy take care it should be told out to you And because we have been informed that some men who are of an unsetled mind make it their business to pervert the members of the most Holy Catholick Church by a certain impious and clancular falshood and corruption We would have you understand that We gave such orders to Anulinus our Proconsul and also to Patricius Deputy of the Prefects when present that amongst all other things they take an effectual and sufficient care about this business more especially and
the gravity of Presbyters and prudent men Let us of our own accord depart from the tentations of the Devil Our great God the Saviour of all men hath reached forth a light common to all men By the assistance of whose providence give us leave who are his servant that we may successfully finish this our endeavour that by our exhortation diligence and earnest admonitions we may reduce you to an unity of assembly For in regard as we have already said you hold the same faith and have the same sentiments of our Religion and since the commandment of the law doth in all its parts inclose all in general in one consent and purpose of mind Let not this thing which has raised a mutual division between you in as much as it appertaineth not to the power and efficacy of Religion in general by any means make a separation and a faction amongst you These things we speak not to necessitate you to be all of one Opinion concerning this foolish idle controversie of what sort soever it be For the pretious value of the assembly may be preserved entire amongst you and one and the same Communion may be retained although there be interchangeably amongst you a great diversity of sentiments in things of the smallest import For we do not all mean the same in all things neither is there one disposition or opinion in all of us Therefore concerning the Divine Providence let there be amongst you one faith one meaning and one covenant of the Deity But as for these slender and light questions which with so much niceness you dispute of and make researches into amongst your selves although therein you do not all agree in the same opinion yet 't is your duty to confine them to your own thoughts and keep them within the secret repositories of your own minds Let therefore an unutterable and excellent common friendship a belief of the truth the honour of God and a Religious observance of his Law remain amongst you firm and immoveable return ye to a mutual friendship and charity restore to the whole body of the people their usual embraces And be you your selves having as it were purifi'd your own souls acquainted again and renew your familiarity with one another For friendship is frequently more sweet and pleasing after the occasion of the enmity is laid aside return to a reconciliation again Restore therefore to us peaceable and serene days and nights void of sollicitude that during the residue of our Life we may have the pleasure of the pure light and the joy of a quiet life reserved for us Which if we shall not obtain we must necessarily groan and be wholly surrounded with tears nor shall we finish the residue of our Life without great disquietude For whilst the people of God we mean our fellow servants are rent asunder by this pernitious and indiscreet dissention which they are now involved in how is it possible for us in future to continue in a sedate temper of mind And that you may be sensible of our excessive sorrow for this thing be attentive to what we shall tell you When we lately came to the City of Nicomedia we had resolv'd forthwith to have made a journey into the East But while we were hastning towards you and had performed above half our journey the news of this affair quite altered our resolution least we should be necessitated to be a spectator of these things which we could not endure even to hear Do you therefore by your unanimity for the time to come open the way for us into the East which by your mutual discord you have stopped up Give us leave with joy speedily to see you and all the rest of the people and that with an unanimous consent of praises we may offer up to God due thanks for the publick agreement and liberty CHAP. VIII Concerning the Council held at Nicaea a City of Bithynia and concerning the Faith there published SUch admirable and prudent advice did the Emperours Letter give them But the mischievous difference was grown so strong and potent that neither the Emperours industry nor the authority of the Person who brought the Letters was able to do any good For neither Alexander nor Arius were in the least mollifi'd by the Letter amongst the populace also there was an irreconcileable discord and a great disturbance Moreover before this broke out there was another distemper in that place which had caus'd disturbance in the Church to wit a disagreement concerning the Feast of Easter but this was only in the Eastern parts where some made it their business to celebrate that Festival after the Jewish manner others in their solemnization thereof imitated the rest of the Christians throughout the whole world But though they differ'd thus concerning the Feast yet they did not refrain from a mutual Communion However they clouded the joy of the Feast by this their dissention The Emperour therefore seeing the Church disturbed by these two evils convened a General Council by his Letters requesting the Bishops from all parts to meet together at Nice a City of Bithynia Accordingly the Bishops out of divers Provinces and Cities assembled concerning whom Eusebius Pamphilus in his third book of Constantin's Life writeth thus word for word The most eminent therefore amongst Gods Ministers of all those Churches which filled all Europe Libya and Asia were conven'd And one sacred Oratory enlarged as it were by God himself included at the same time within its walls both Syrians and Cilicians Phoenicians and Arabians Palestinians and Aegyptians also Thebaeans Libyans and those that came out of Mesopotamia There was also at this Synod a Persian Bishop neither was the Scythian absent from this Quire Pontus also and Galatia Pamphilia and Cappadocia Asia and Phrygia afforded their most select Divines Moreover there appeared here Thracians and Macedonians Achaians and Epirots and such as dwelt far beyond these were nevertheless present Hosius also that most fam'd Spaniard together with many of his Countreymen was one that sate in this Council The Prelate of the Imperial City was absent by reason of his age But his Presbyters were there and supplied his place The Emperour Constantine was the only person of all the Princes since the foundation of the world who after he had platted such a Crown as this by the Bond of Peace dedicated it to Christ his Saviour as a divine present and acknowledgment for the Victories he had obtained over his Enemies and Adversaries having constituted this Synod convened in our days to be a lively representation of that Apostolick Quire For it is Written that in the Apostles days there were gathered together devout men out of every nation under heaven amongst whom were Parthians Medes and Elamites and the inhabitants of Mesopotamia Judaea and Cappadocia of Pontus and of Asia of Phrygia and Pamphilia of Aegypt and of the parts of Libya adjacent to Cyrene strangers also of Rome Jews and
the reign of Theodosius the younger and rehearsed to me though then very young these Memoires of Eutychianus he discours'd much to me concerning the divine Grace infus'd into him but one thing he told me concerning him more especially worthy of remembrance which happened in the reign of Constantine One of those belonging to the Guard whom the Emperour calls his Domesticks being suspected to have attempted some Tyrannick designes made his escape by flight The Emperour highly incensed thereat gave order that he should be put to death wherever he could be found being apprehended about the mountain Olympus in Bithynia he was shut up in prison and loaded with very heavy and painful chaines neer these parts of Olympus Eutychianus then resided leading a solitary life where he wrought many cures both upon mens bodies and soules The long-lived Auxanon was with him at that time being then very young and was by him instructed in the Precepts of a solitary Life Many did resort to this Eutychianus beseeching him to release the Prisoner by interceding for him with the Emperour For the fame of the miracles wrought by Eutychianus was come to the Emperours hearing He readily promised to make a journey to the Emperour But in regard the Prisoner suffered most acute tortures caused by his chains those that did sollicit for him reported that his death haâ—tned by the tortures of his fetters would both prevent the Emperours punishment and Eutychianus's intercession for him Eutychianus therefore sent to the keepers of the Prison and intreated them to release the man But when they answered that it would be a very dangerous thing for them to release a criminal he taking Auxanon only along with him went to the Prison and upon the Keepers refusal to open the Prison the grace which was in Eutychianus did there more illustrate it self for the Prison doors opened of their own accord whilst the Keepers of the Prison had the keyes in their custody and when Eutychianus together with Auxanon had entred the Prison and a great amazement had seized those that were present the chains fell from the Prisoners members of their own accord Afterwards Eutychianus together with his companion Auxano travelled to the City heretofore named Byzantium but afterwards called Constantinople and being admitted into the Imperial Pallace he freed the Prisoner from the danger of death For the Emperour having a great respect for Eutychianus readily granted his request This was done after those times which we are now giving an account of But then the Bishops that were present at the Synod after they had drawn up in writing some things which they usually term Canons returned to their respective Cities Moreover I look upon it as a thing advantagious to such as are studious of History to insert here those Bishops names as many of them as we were able to find that were convened at Nice as also the name of the Province and City over which every one of them did preside and likewise the time wherein they were assembled Hosius Bishop of Corduba in Spain I do believe as is before written Vito and Vincentius Presbyters of Rome Alexander Bishop of Aegypt Eustathius Bishop of Antioch the Great Macarius Bishop of Jerusalem Harpocration Bishop of Cynopolis And the rest whose names are particularly and fully set forth in the Synodicon of Athanasius Bishop of Alexandria And the time when this Synod was convened was as we found it in the Notation of the time prefixt before the Synod in the consulate of Paulinus and Julianus on the twentieth day of the month of May that was the Six hundredth thirty six year from the reign of Alexander the Macedonian Thus the Synod was concluded We must also take notice that after the dissolution of this Synod the Emperour took his Progress into the Western parts of his Empire CHAP. XIV That Eusebius Bishop of Nicomedia Theognis Bishop of Nice who had been banished because they were abettors of Arius's Opinion having afterwards sent a Libell of Repentance and agreed to the exposition of the Faith were re-admitted to their Sees MOreover Eusebius and Theognis having sent a Libell of Repentance to the most eminent Bishops were by an Imperial order recalled from exile and restored to their own Churches those who had been Ordained in their places being removed by them Eusebius put out Amphion and Theognis removed Chrestus This is a Copy of their Libell We having been sometime since condemned by your Piety without having our cause declared or defended ought quietly to bear what has been determined by your holy discretion But because 't is absurd by silence to give an occasion of calumny against our selves for this reason we declare to you that we have both unanimously agreed to the determination about the Faith and also after we had made researches into the notion of Homöousios with our utmost earnestness laboured for Peace having never been followers of any Heresie And when we had suggested whatever came into our minds upon account of the Churches security and had fully satisfied those that ought to be perswaded by us we subscribed the Faith but have not subscribed the Anathematism not that we had any thing to object against the Faith but because we did not believe the person accused to be such a one as he was represented to be having been fully satisfied that he was no such person partly from the private Letters written to us by him and partly from the discourses he made in our presence But if your holy Council was then satisfied we now make no resistance but agree to what you have determined and by this Libell do fully declare and confirm our consent which we are induced to do not because we took upon our exile to be tedious and burdensom but that we might avoid the suspicion of Heresie For if you shall now vouchsafe to let us return to your presence you shall find us to be of the same Opinion with you in all points and quietly to adhere to what you have determined since it hath seemed good to your piety gently to treat even him who is accused for these things and to recall him from banishment But it would be absurd since he that seemed to be guilty is recalled and has made his defence in reference to those things laid to his charge that we should be silent and muster up an argument against our selves Do you therefore vouchsafe as it befits your piety that loves Christ to remind our Emperour most dear to God to offer up our supplications to him and speedily to determine concerning us as shall be most agreeable to your prudence This is the Libell of Eusebius and Theognius's recantation From the words whereof I conjecture that they subscribed the Faith which had been publisht in the Council but would not give their consent to the deposing of Arius and it appears hence that Arius was recalled from banishment
about words and terms shall happen to arise CHAP. XIX After what manner the Innermost Indian Nations were in the times of Constantine converted to Christianity NOw therefore we must record how the Christian Religion was propagated in the times of this Emperour For the innermost Indians and the Iberians did then first embrace the Christian Faith But we will briefly explain what we mean by the addition of this term the Innermost When the Apostles about to take their journey to the Heathens in order to their preaching to them had by lot divided them amongst themselves Thomas received the Apostolate of the Parthians To Matthew was allotted Aethiopia Bartholomew had that India assign'd to him which lyes upon the confines of Aethiopia But this innermost India which is inhabited by several barbarous Nations who make use of different languages was not enlightned with the doctrine of Christianity before the times of Constantine What was the cause of their embracing the Christian Religion I come now to relate One Meropius a Philosopher by birth a Tyrian made it his business to see the Country of the Indians emulating herein Metrodorus the Philosopher who a little before him had travelled over that same Country Meropius therefore taking along with him two youths that were related to him who were in no wise unskilled in the Greek language arrived in this Countrey in a Ship And having seen what he desired in order to his procuring necessary provisions he put to land at a place which had a safe commodious harbour It hapned that a little before his arival there the league betwixt the Romans and Indians had been broken The Indians therefore took the Philosopher and those that were in the Ship with him and put them all to death except his two young kinsmen Having saved the lives of the two youths out of a compassion to their age they presented them to the King of the Indians He much pleased with the young mens lookes made the one of them whose name was Aedesius the Cup bearer of his Table to the other whose name was Frumentius he committed the custody of his accounts and evidences royal Not long after this the King dying having left behind him a Son to be his successour who was a minor and his wife gave these two young men their liberty But the Queen seeing her Son left in his minority spoke to these two persons to take care of him till such time as he should come to maturity of age The young men in obedience to the Queen undertake the management of the Kings business But Frumentius was the chief person in managing the affairs of State And he was very earnest in enquiring of the Roman Merchants who then came to trade in that country whether there were any that embraced Christianity to be found amongst them Having found some and informed them who he was he exhorted them to make choice of some private meeting places for the performance of prayers therein after the manner of Christians Afterwards within some short interval of time he built an oratory and they having instructed some Indians in the principles of Christianity brought them to prayers with them But afterwards when the young King came to a maturity of age Frumentius resigning to him the administration of the affairs of the Kingdom which he had well managed petitioned for leave to return into his own Countrey And though the King and his mother entreated him to stay yet they could not perswade him but being desirous to see his own Countrey he together with Aedesius returned home Aedesius hastened to Tyre to see his Parents and Kindred but Frumentius arriving at Alexandria related the whole story to Athanasius who was then newly dignified with that Bishoprick informing him of the circumstances of his travells and that there was good grounds to hope that the Indians would embrace Christianity He also desired him that he would send a Bishop and a Clergy thither and that he ought in no wise to neglect those thaâ— might be brought unto salvation Athanasius having taken into consideration what was most expedient to be done entreated Frumentius himself to take upon him the Bishoprick telling him that there was no man better quallified for it than he Which was done Frumentius therefore dignified with an Episcopate returns again to the Indians Country and there became a preacher of the Christian Religion he founded many oratories and being vouchsafed the assistance of divine grace he wrought many miracles and cured many mens bodies together with their souls These things Rufinus says he heard from Aedesius's own mouth who was afterwards dignified with a Presbytership in the Church of Tyre CHAP. XX. After what manner the Iberians were converted to the Christian Religion IT is now a fit opportunity to relate after what manner the Iberians were at the same time converted to Christianity A woman who led a religious and chast life was by the disposal of Divine Providence taken captive by the Iberians These Iberians dwell neer the Euxine Sea they are a colony of the Iberians in Spain This captive woman therefore living amongst the Barbarians devoted herself to a Philosophick course of life For together with the strictest and severest exercises of Chastity she used herself to most tedious and lasting fasts and to continued prayer The Barbarians seeing this were amazed at the strangeness and novelty of her actions It hapned that the Kings Son being a very young child fell sick The Queen according to the custom of that Countrey sent the child about to other women to be cured if perchance by long experience they might know of any cure for the distemper When the young child had been carried about by his nurse and could find no cure from any of the women he was at last brought to this captive woman She in the presence of many women applyed not any material remedy for she had no knowledge of any such Medicines But having taken the child she laid him upon her own bed which was made of hair-cloath and only spake these words Christ said she who healed many shall â—lso cure this child Having added a prayer to these words and invoked Gods assistance the child immediately recovered and from that time was very well The report hereof was noised abroad amongst the Barbarian women it came also to the Queens ear and the captive woman became more eminent Not long after the Queen being fallen into a distemper sent for the captive woman She having refused to go by reason of her modesty and bashfull disposition the Queen herself was conveyed to her The captive woman does the same that she before had done to the child And forthwith the sick Queen recovered and returned her thanks to the woman But she made her this answer it is not I that do this but Christ who is the Son of that God who made the world She therefore exhorted the Queen to call upon him and to
Light By whom all things in the heavens and in earth visible and invisible were made Who is the Word the Wisedom the Power the Life and the true Light Who in the last daies was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and rose again from the dead on the third day and ascended into heaven and sitteth at the right hand of the Father He shall come at the end of the world to judge the quick and the dead and shall render to every man according to his works Whose Kingdom being perpetual shall continue unto infinite ages For he sitteth at the right hand of the Father not only in this present world but in that also which is 〈◊〉 come We believe likewise in the holy Ghost that is in the Paraclete Whom Christ having promised to the Apostles after his ascent into heaven he sent him That he might teach them and bring all things to their remembrance By whom also those souls that sincerely believe in him are sanctified But those who assert that the Son existed of things which are not or of another substance and not of God and that there was a time or age when he was not the holy Catholick Church hath determined to be aliens from it In like manner also those that affirm there are three Gods or that Christ is not God before all ages or that he is not Christ or the Son of God or that the same Person is the Father Son and holy Ghost or that the Son is not begotten or that the Father begat not the Son of his own will and pleasure these persons the Holy and Catholick Church Anathematizes For neither is it safe to assert that the Son existed of things which are not in regard this is no where declared concerning him in the divinely inspired Scriptures Nor have we learned that he had his essence from any other pre-existing substance besides the Father but that he was truly and genuinely begotten of the Father only For the divine Word teacheth that there is one unbegotten principle which is without beginning to wit the Father of Christ. Nor must they who without authority of Scripture doe dangerously assert this proposition there was a time when he was not preconceive in their minds then any foregoing interval of time but God only who begat him without time For both times and ages were made by him Nor must it be thought that the Son is without an original or unbegotten as the Father is For no Father or Son can properly be said to be co-inoriginate and counbegotten But we have determined that the Father being alone without an original and incomprehensible hath incomprehensibly and in a manner to all men imperceptible begotten but that the Son was begotten before ages and that he is not unbegotten like the Father but hath a beginning to wit the Father who begat him For the head of Christ is God Nor although we acknowledge three things and persons to wit of the Father and of the Son and of the holy Ghost according to the Scriptures do we therefore make three Gods For we know that there is one only God perfect of himself unbegotten inoriginate and invisible that is the God and Father of the only begotten who of himself only hath his own existence and who only does abundantly and freely give existence to all other things But although we do assert that there is one God the Father of our Lord Jesus Christ who only is unbegotten we do not therefore deny Christ to be God before ages as the Followers of Paul of Samosata do who affirm that after his incarnation he was by a promotion deified whereas by nature he was a meer man For we know that he although he hath been made subject unto the Father and unto God yet nevertheless was begotten of God and is by nature true and perfect God and was not afterwards made God of man but was for our sakes made man of God and that he hath never ceased to be God Moreover we abominate and anathematize those who falsely stile him the bare and meer word of God and affirm that he has no real existence but hath his Essence in another one while terming him as it were that word called by some The Word outwardly uttered by the mouth at another as it were the mental or internal Word being of opinion that before ages he was not Christ nor the Son of God nor the Mediatour nor the Image of God but that he was made Christ and the Son of God from such time as he took our flesh from the Virgin four hundred years agoe For from that time they assert Christ to have had the beginning of his Kingdom and that it shall have an end after the consummation and the judgment Such manner of persons as these are the followers of Marcellus and Photinus the Ancyro-Galatians who reject the eternal existence and deity of Christ and his endless Kingdom in like manner as do the Jews upon a pretence of seeming to constitute a monarchy For we understand him to be not barely The word of God outwardly uttered by the mouth or his mental or internal Word but the Living God the Word and subsisting of himself and the Son of God and Christ who existed with his Father and was conversant with him before ages not by fore-knowledge only and ministred unto him at the Creation of all things whether visible or invisible but is the Word of God really subsisting and is God of God For it is he to whom the Father said Let us make man in our image after our likeness who in his own Person appeared to the Fathers gave the Law and spake by the Prophets and being at last made man he manifested his Father to all men and reigns unto perpetual ages For Christ hath attained no new dignity but we believe him to have been perfect from the beginning and in all things like unto his Father We also deservedly expel out of the Church those who affirm that the Father Son and holy Ghost are the same Person impiously supposing the three names to mean one and the same Thing and Person because by an incarnation they make the incomprehensible and impassible Father subject to be comprehended and to suffer Of which sort of Hereticks are those termed amongst the Romans Patropassians but amongst us they are called Sabellians For we know that the Father who sent continued in the proper nature of his own immutable Deity but the Son who was sent fulfilled the Oeconomie of his incarnation In like manner we determine those to be persons most impious and strangers to truth who irreligiously assert that Christ was begotten not by the will and pleasure of the Father to wit attributing to God an unwilling and involuntary necessity as if he had begotten the Son by constraint because they have
him from cares and the troubles that accompany a Crown and said that he himself did not do well because he would not enjoy that happiness which he had bestowed upon him Thus far concerning these things At the same time the Emperour Constantius having created Gallus his Fathers Brothers Son Caesar and given him his own name sent him to Antioch of Syria designing that he should guard the Eastern parts Whilst he was making his entry into Antioch the Sign of our Saviour appeared in the East For a Pillar in the form of a Cross appearing in the heavens struck the beholders with a great amazement The rest of his chief commanders he sent against Magnentius at the head of a very great Army In the interim he himself made his residence at Sirmium expecting the issue of affaires CHAP. XXIX Concerning Photinus the Arch-Heretick MOreover at that time Photinus who presided over the Church in that City did more openly divulge that opinion which he had invented Wherefore when there arose a disturbance occasioned thereby the Emperour ordered that a Synod of Bishops should be convened at Sirmium Therefore there met together in that City of the Eastern Bishops Marcus of Arethusa Georgius of Alexandria whom the Arian party having removed Gregorius as we said before put into his See also Basilius who presided over the Church at Ancyra Marcellus having been ejected Pancratius Bishop of Pelucium and Hypatianus of Heraclea Of the Western Bishops there met there Valens Bishop of Mursa and Hosius Bishop of Corduba in Spain a person eminently famous at that time was present against his will These Prelates being convened at Sirmium after the Consulate of Sergius and Nigrinianus in which year by reason of the tumults caused by the Wars no Consul published the solemn Shews and Playes usually exhibited at their entrance upon their Consulate and having upon examination found that Photinus asserted the opinion of Sabellius the Libyan and Paul of Samosata they immediately deposed him And this determination of theirs was by all men both then and afterwards approved of as good and equitable But those Bishops who stayed behind at Sirmium did that which was not gratefull to all men CHAP. XXX Concerning the forms of the Creed published at Sirmium in the presence of the Emperour Constantius FOr as if they would condemn what they had heretofore determined concerning the Faith they again composed ratified and published other draughts of the Creed one whereof was dictated in the Greek tongue by Marcus of Arethusa two more were drawn up in the Latine tongue which neither agreed one with the other either in the expressions or in the composure nor yet with that Greek one which the Bishop of Arethusa dictated Moreover the one of those Creeds drawn up in Latine I will here subjoyn to that composed by Marcus the other which they afterwards recited at Sirmium we will set at it's proper place where we shall declare what was done at Ariminum But you must know that they were both translated into the Greek language The draught of the Creed dictated by Marcus runs thus We believe in one God the Father Almighty the Creatour and Framer of all things Of whom the whole family in heaven and earth is named and in his only begotten Son our Lord Jesus Christ born of the Father before all worlds God of God Light of Light by whom all things which are in the Heavens and which are upon the Earth visible and invisible were made Who is the Word and the Wisedom and the true Light and the Life Who in the last days was for our sakes incarnate and born of the holy Virgin and was Crucified and died and was buried and arose again from the Dead on the third day and was taken up into Heaven and sitteth at the right hand of the Father and shall come at the end of the world to judge the quick and dead and shall render to every man according to his works Whose Kingdom being perpetual continueth unto infinite ages For he is sitting on the right hand of the Father not only in this present world but in that also which is to come And We believe in the holy Ghost that is the Paraclete whom our Lord having promised he would send him to the Apostles after his ascent into the heavens that he might teach and put them in mind of all things sent By whom also those souls which have sincerely believed in him are sanctified But those who affirm that the Son exists of things which were not or of another substance and not of God and that there was a time or an age when he was not the Holy and Catholick Church hath certainly known to be Aliens from Her We say it therefore again if any one doth affirm the Father and the Son to be two Gods let him be Anathema And if any one affirming Christ to be God the Son of God before ages shall not profess him to have ministred to the Father in order to the framing of all things let him be Anathema If any one be so audacious as to say that the Unbegotten or part of him was born of Mary let him be Anathema If any one shall say that the Son was of Mary according to prescience and that he was not with God born of the Father before ages and that all things were made by him let him be Anathema If any one shall affirm the Essence of God to be dilated or contracted let him be Anathema If any one shall affirm the dilated Essence of God to make the Son or shall term the Son the enlargement of his Essence let him be Anathema If any one shall affirm the internal or outwardly-uttered Word to be the Son of God let him be Anathema If any one shall affirm the Son who was born of Mary to be man only let him be Anathema If any one asserting him that was born of Mary to be God and man shall understand the unbegotten God himself let him be Anathema If any one shall understand this Text I am the first God and I am the last and besides me there is no God which is spoken in order to the destruction of Idolls and those which are not Gods in the same sense which the Jews take it in to wit as if it were spoken upon account of the subversion of the only begotten God before ages let him be Anathema If any one hearing these words The word was made flesh shall suppose that the Word was changed into flesh or that he assumed flesh by having undergone any change let him be Anathema If any one hearing that the only begotten Son of God was crucified shall assert that his Deity underwent any corruption or passion or mutation or diminution or destruction let him be Anathema If any one shall affirm that the Father spake not these words Let us make man to
following therefore wherein Taurus and Florentius were Consuls they met at Antioch in Syria over which Church Euzöius presided in which City the Emperour also resided at that time when some few of them resumed a debate of those points which they had determined before saying that the term Homoïos ought to be expunged out of the Creed which had been published both at Ariminum and at Constantinople Nor did they any longer keep their Vizours on but affirmed bare fac'd that the Son was in all respects unlike the Father not only as to his Essence but in relation to his Will also And they openly asserted according as Arius had affirmed that he was made of nothing To this opinion those who at that time were followers of Aëtius's Heresie at Antioch gave their assent Wherefore besides their having the appellation of Arians they were also called Anomoei and Exucontii by those at Antioch who embraced the Homoöusian opinion who notwithstanding were at that time divided amongst themselves upon Meletius's account as has been said before When therefore they were asked by the Homoöusians why they were so audacious as to term the Son to be unlike the Father and to affirm that he exists of nothing whenas in the Creed published by them they had said he was God of God they attempted to elude this objection by such fallacious artifices as these the phrase God of God said they has the same import with those words of the Apostle but all things of God Wherefore the Son is of God he being one of those all things And upon this account in the Editions of the Creed these words According to the Scriptures are added Georgius Bishop of Laodicea was the Authour of this Sophism Who being a person unskilled in such expressions was ignorant after what manner Origen had in former times discussed and interpreted such peculiar phrases of the Apostle But notwithstanding their attempt to cavil after this manner yet in regard of their inability to bear the reproaches and contempt thrown upon them they recited the same Creed which they had before published at Constantinople and so departed every one to his own City Georgius therefore returning to Alexandria continued his Presidency over the Churches there Athanasius as yet absconding and persecuted those in Alexandria who embraced not his Sentiments He was also cruel and severe towards the Populace of that City to most of whom he was very odious At Jerusalem Harrenius was Ordained in Cyrillus his room You must also know that after him Heraclius was Constituted Bishop there who was succeeded by Hilarius But at length Cyrillus returned to Jerusalem and recovered the Presidency over the Church there Moreover at the same time there sprang up another Heresie upon this account CHAP. XLVI Concerning the Apollinaristae and their Heresie AT Laodicea in Syria there were two men of the same name the Father and the Son For each of their names was Apollinaris The father was dignified with a Presbyterate in that Church the son had a Readers place They were both Teachers of Grecian Literature the father taught Grammar the son Rhetorick The father was by birth an Alexandrian and having at first taught at Beryâ—us he removed afterwards to Laodioea where he married and begaâ— his son Apollinaris They both flourished at the same time with Epiphanius the Sophista and being very intimate friends they conversed together with him But Theodotus Bishop of Laodicea fearing that by their continual converse with that person they should be perverted to Gentilism forbad their going to him They regarding the Bishops prohibition very little continued their intimacy with Epiphanius After this Georgius successour to Theodotus endeavoured to reform and wean them from conversing with Epiphanius but being unable to perswade them by any means he punished them both with Excommunication Apollinaris the son lookt upon what was done to be an injury and confiding in the fluentness of his Sophistick faculty of speaking he also framed a new Heresie which flourisheth at this present and bears the name of its Inventour But some do report that they dissented from Georgius not so much upon account of the forementioned reason but because they saw he maintained absurdities sometimes professing the son to be like the father according as it had been determined in the Synod at Seleucia at others inclining to the Arian opinion Laying hold therefore of this specious pretext they made a separation from him But when they saw no body adhered to them they introduce a new Scheme of Religion And at first asserted that humanity was assumed by God the Word in the Oeconomy of his incarnation without the soul. But afterward rectifying their former errour by repentance as it were they added that the soul was indeed assumed but that it had not a mind but that God the Word was in the place of a mind in his assumption of Humanity As to this point only these Hereticks do affirm that they dissent from Catholicks who from them are now called Apollinaristae For they assert that the Trinity is Consubstantial But we shall mention the two Appollinaris's again in due place CHAP. XLVII Concerning the death of the Emperour Constantius MOreover whilst the Emperour Constantius resided at Antioch Julianus Caesar engages with a numerous army of Barbarians in the Gallia's And having obtained a Victory was for that reason greatly beloved by all the Souldiers by whom he is proclaimed Emperour This being told to the Emperour Constantius put him into an agony He was therefore baptized by Euzoïus and undertakes an expedition against Julianus But arriving between Cappadocia and Cilicia he ended his life at Mopsucrenae being seized with an Apoplexy by reason of his too great solicitude in the Consulate of Taurus and Florentius on the third of November This was the first year of the two hundred eighty fifth Olympiad Constantius lived fourty five years and reigned thirty eight He was his Fathers Colleague in the Empire thirteen years after whose death he Governed twenty five which space of years this Book doth contain THE THIRD BOOK OF THE Ecclesiastical History OF SOCRATES SCHOLASTICUS CHAP. I. Concerning Julianus his Extract and Education And how upon his being made Emperour he revolted to Gentilism THE Emperour Constantius ended his life on the confines of Cilicia about the third of November in the Consulate of Taurus and Florentius During the same persons Consulate Julianus arriving from the Western parts about the eleventh of December next ensuing made his entry into Constantinople where he was proclaimed Emperour Now whereas 't is our design to say something concerning the Emperour Julianus a person fam'd for his eloquence let none of those who were his Intimado's expect we should do it in a pompous and majestick stile as if it were necessary that a caracter of so eminent a person should in every particular correspond with his greatness of whom 't is given But the composure of
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
mentioning to them only such things as necessarily ought to be observed The Epistle it self is recorded in the Acts of the Apostles yet nothing hinders but we may insert it here The Apostles and Elders and Brethren send Greeting unto the Brethren which are of the Gentiles in Antioch and Syria and Cilicia For as much as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the Law to whom we gave no such commandment it seemed good unto us being assembled with one accord to send chosen men unto you with our Beloved Barnabas and Paul Men that have hazarded their lives for the name of Our Lord Jesus Christ. We have therefore sent Judas and Silas who shall also tell you the same things by mouth For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things that ye abstain from meats offered to Idols and from bloud and from things strangled and from fornication from which if you keep your selves ye shall do well fare ye well These things pleased God For these are the express words of the Letter it seemed good to the Holy Ghost to lay upon you no greater burthen than these necessaries to be observed Notwithstanding there are some who disregarding these Precepts suppose all Fornication to be a thing indifferent but contend about Holy days as if it were for their lives these persons invert the commands of God and make Laws for themselves not valuing the Decree of the Apostles nor do they consider that they practise the contrary to those things which seemed good to God It were indeed possible to have extended our discourse concerning Easter much farther and to have demonstrated that the Jews observe no exact Rule either in the time or manner of celebrating the Paschal solemnity and that the Samaritans who are a Schism of the Jews do always celebrate this Festivall after the Aequinox But this Subject requires a particular and more copious Treatise I only say this that they who so affectedly imitate the Jews and are so solicitously accurate about Types and Figures ought in no wise to dissent from them in any particular whatever For if they have taken a resolution of observing all things with an accuracy they must not only observe days and months but all other things also which Christ constituted under the Law did after the manner of the Jews or which he suffered unjustly from the Jews or Lastly which he wrought typically whilest he was doing good to all men For instance he entred into a Ship and taught He ordered the passover to be made ready in an upper room he commanded the Ass that was tied to be loosed he proposed him who bore a pitcher of water as a sign to them for hastning their preparations of the passover these things I say they must observe and infinite others of this nature which are recorded in the Gospels And yet they who suppose themselves to be justified by this Festival make it their business to observe none of these things in a bodily manner For no Doctor ever Preach't out of a Ship no person ever went up to an upper room and celebrated the passover there they never tyed and again unloosed an Ass that was tyed in fine no person ever enjoyned another to carry a pitcher of water to the end that the Symbolls might be fulfilled For they thought that these and such like things as these savoured rather of Judaism For the Jews are solicitous about keeping their solemn Rites and Ceremonies in their bodies rather than in their souls Upon which account they are obnoxious to the Curse because they conceive the Law of Moses to consist in Types and Figures but understand it not according to the truth But those persons who are favourers of the Jews do indeed refer these things to an allegoricall sense and meaning but they raise an irreconcilable War about days and months contemning an allegoricall interpretation of them in so much that as to this particular they themselves as well as the Jews are of necessity condemned and bring the sentence of Execration upon themselves But I think this sufficient to have been said concerning these things Let us now return to our Subject whereof we have made mention a little before to wit that the Church once divided rested not in that first division and that those who were divided did again engage one another and taking hold of a small and very frivolous pretence raised mutuall separations and divisions The Novatians as I have said were divided amongst themselves on account of the Feast of Easter Nor was the division among them concerning this Festivall single For some throughout divers Provinces observed it after one manner others after another and they disagreed amongst themselves not only about the month but about the days of the week also and about other matters of a small importance part of them holding separate Assemblies and part joyning in a promiscuous communion CHAP. XXIII Concerning the Arians at Constantinople who were also termed the Psathyriani MOreover there arose dissentions amongst the Arians upon this occasion The contentious questions daily started amongst them had reduced their discourses to some absurdities For whereas it has been always believed in the Church that God is the Father of the Son the Word there hapned this Query amongst them whether or no God could be called Father even before the Son existed And in regard they asserted that the Word of God was not begotten of the Father but existed of nothing being thus mistaken about the first and chiefest Article of Faith they deservedly fell into an absurd contentiousness about a bare word Dorotheus therefore who had been sent for from Antioch by them maintained that God neither was nor could be termed a Father before the Son existed But Marinus whom they had called out of Thracia before Dorotheus having got a fair opportunity for he was vext because Dorotheus had been preferred before him undertook to desend the contrary opinion For this reason there hapned a dissention amongst them and being divided on account of the foresaid Term each party held separate Meetings Those under Dorotheus continued possest of their own Meeting-houses But Marinus's followers built themselves private Oratories wherein they had their Assemblies and asserted that the Father was always the Father even when the Son existed not Moreover the maintainers of this assertion were termed Psathyriani because one Theoctistus by Country a Syrian a Psathyropola by Trade was a zealous defender of this Opinion Selenas Bishop of the Goths became a follower of these persons Tenets He was a man of a mixt descent a Goth by his fathers side by his mothers a Phrygian And upon this account he taught in the Church very readily in both these Languages Further this faction soon after quarrelled amongst themselves
rightly composed and made up but were framed by fraud and an illegall Artifice of Cyrillus's I would willingly say thus much Why since Theodosius was his favourer was he banished and without obtaining the least commiseration condemned to so many Exiles and concluded his life after such a manner as this Or why if the sentence pronounced against him by Cyrillus and the other Prelates about him were not divine both of them being now numbred amongst those departed and dead at which time as it has been said by one of the Heathen Sages that which appears not any more in sight or that which survives not any longer is honoured with a Benevolence that hath no enemy has he himself been condemned as a Blasphemer and an enemy of God but Cyrillus is praised and extolled by all persons as having been a loud and eminent Preacher and a great defender of Orthodox Sentiments But least we should be accused for writing what is false Come on let us bring forth Nestorius himself into the midst giving a relation concerning these very things Recite to me therefore O Nestorius some passages in the express words of your own Letter which you wrote to the Governour of Thebaïs Because of some controversies lately agitated at Ephesus concerning the most Holy Religion by an Imperiall Order we inhabit Oäsis otherwise called â—bis And after the interposition of some words he adds But after the foresaid Oäsis was totally destroyed by a Barbarick Captivity and by fire and sword and we were dismissed by the Barbarians who on a suddain how I know not were moved with a compassion towards us and after they had terrified us with menacing declarations that we should immediately go out of that Country in regard the Mazices would suddenly take possession of it after them we are come to Thebaïs together with the remainder of the Captives whom the Barbarians out of commiseration brought to us for what intent I know not Moreover they have been every one permitted to go whither they desired but we by coming publickly to Panopolis do exhibite our selves For we were afraid least any one by taking an occasion from our Captivity should either frame an accusation of flight against us or else form a forged invention of some other fault For malice is productive of all manner of calumnies Wherefore We beseech Your Magnificence to take care according to that provision the Laws have made of our Captivity and not to deliver a Captive who is subject to mischief to the evil arts of men least all Generations should from hence forth cry out that 't is better to be the Barbarians Captive than to fly for refuge to the Roman Empire Then having added an Oath he made his request to the Governour thus that You would please to give the Emperour an account of our Remove from Oäsis hither which hapned from our being dismissed by the Barbarians that so whatever determination shall be well pleasing to God may now at length be made concerning us Also out of the same Nestorius's second Letter to the said Governour Whether You will account this present Letter from Us to Your Magnificence as written from a friend or as an admonition from a Father to a Son hear I beseech you with patience the Narration contained therein concerning many matters written from us wherein We have been as brief as possibly could be Oäsis otherwise termed Ibis having been severall ways ruin'd of late by an incursion made into it by a multitude of the Nomades And after some words These things having happned thus by what impulse or on what occasion Your Magnificence was moved thereto I know not we have been sent by Barbarian Souldiers from Panopolis to Elephantina a Town situate in the Borders of the Province Thebaïs towards which we have been drag'd by the forementioned military assistance And when we had been tired by our travelling more than half that journey we again met with an Order of Your Magnanimity by word of mouth whereby we were commanded to return to Panopolis Having therefore been wearied with the miseries of this so long a journey our Body being infirm and aged and our hand and side tired we came again to Panopolis in a manner breathing forth our Soul And whilest we were as yet cruciated with the calamities and mischiefs of our pains another Order written by Your Magnanimity came in great hast whereby we were conveyed again from Panopolis to a place adjoyning thereto When we supposed that we should stop here and were in expectation of the most Victorious Emperours determination concerning us on a sudden another Decree was again drawn up against us without any commiseration in order to another to wit a fourth Banishment And after some few words he continues But I beseech you bee what has been done be sufficient and may it be enough to have Decreed so many banishments against one Body and after the relations which have been sent to their Imperial Majesties by Your Magnificence permit I humbly beseech you that an accurate account of our condition may be made known to ouâ— most Victorious Emperours even by us also by whom that ought to be done These are our Advices as to a Son from a Father But if you be angry now as you have been heretofore do what you think good since no reason is powerfull enough to sway your mind After this manner Nestorius in his Letters strikes and leaps with his fists and feeâ— and reviles the Emperours and Magistracy having not been made prudent by the miseries he suffered But I have read a certain writer declaring his Latter end after this manner to wit That his tongue having been eaten out with worms he departed to greater and immortâ—ll punishments which are to be inflicted on him CHAP. VIII How after Nestorius Maximianus and after him Proclus then Flavianus were made Bishops of Constagtinople AFter that destructive Pest Nestorius Maximianus succeeded in the Episcopate of the famous City Constantinople under whom the Church of God enjoyed all imaginable peace and tranquillity When he was taken from amongst men Proclus enters upon the Government of that See who had heretofore been ordained Bishop of Cyzicum And after he was gone the common way of mankind Flavianus succeeded in that Chair CHAP. IX Concerning the unfortunate Eutyches and how he was deposed by Flavianus Bishop of Constantinople and concerning the second to wit that theevish Synod at Ephesus IN his times the controversie about the impious Eutyches was started a particular Synod having been convened at Constantinople to which Synod Eusebius Bishop of Dorylaeum who was the first person that had heretofore refuted Nestorius's Blasphemy being untill then but a Rhetorician presented Libells Therefore when Eutyches after he had been summoned to the Synod came not and at his appearing afterwards had been convicted of having said these words I confess that our
seen his holy head severall Ecclesiasticks being then present at such time as the most celebrated Gregorius was Bishop of Antioch when Philippicus requested that the pretious Reliques of the Saints might be sent to him in order to the guarding and defending the Orientall Milice And which is to be wondred at the hair of his head was not faln off but is preserved perfect and entire as if he were yet alive and conversant amongst men The skin also of his forehead was wrinkled indeed and become hard but 't is as yet preserved whole as are also most of his teeth excepting so many of them as have by force been taken away by the hands of faithfull persons Which teeth of his do by their form declare what how great and eminent a man of God this Symeones was There lies likewise at his head a chain made of Iron which he wore about his neck with which his much-renowned body worn out by austerities hath shared the honours given by God For that dear and friendly iron deserted not Symeones even when dead I would have given a particular account of this persons performances which would yield no small advantage both to my self relating them and also to those who should read them were it not that Theodoret as I have said before hath declared them more at large CHAP. XIV Concerning the Star which appears frequently in the Piazza about the Pillar of Saint Symeon which this Writer and others have seen and concerning the same Saint's Head BUt come on I will insert another thing also into this History which I my self saw I had a great desire to see the Church of this holy person It is about three hundred furlongs distant from Theopolis scituate on the very top of an hill Those who live there abouts call it The Mandra the most Holy Symeones I suppose left this name to the place of his Ascetick exercises The rising of the hill extends to the length of twenty furlongs The fabrick of the Temple represents the form of a Cross beautified with Portico's of four sides Opposite to those Portico's are placed Pillars curiously framed of polish't stone whereon the Roof is gracefully raised to an heighth In the midst there is an open Court wrought with a great deal of art in which Court stands the Pillar forty cubits long wherein that incarnate Angel upon earth led a celestiall life In the Roof of the said Portico's there are Clatri some term them windows verging both towards the forementioned open Court and also towards the Portico's At the left side therefore of the Pillar I my self together with the whole multitude there gathered together the Country-men being dauncing about the Pillar have seen in the window a Star of a vast magnitude running all over the window and glistering not once nor twice nor thrice but often which Star vanished frequently and appeared again on a sudden But this happens only on those days observed in memory of that most holy person Symeon There are those who say nor are we to disbelieve the miracle both because of their credibility who affirm it and by reason of other things which we our selves have beheld that they have seen even his very person flying up and down this way and that way with his long beard and his head covered with a Tiara as 't was wont to be The men who come to this place have free liberty to enter in and go round the Pillar many times together with their beasts that carry burdens But a most exquisite care is taken for what reason I cannot say that no woman should go into the Church Therefore they stand without the Church at the Porch and behold the Miracle For one of the Church Gates is placed exactly opposite to the glistering Star CHAP. XV. Concerning Saint Isidorus Pelusiota and Synesius Bishop of Cyrenae DUring the same Theodosius's Reign flourished Isidorus also whose glory to use a poetick expression is far spread a person celebrated amongst all men both for his Actions and Eloquence This man macerated his Body with Labours in such a manner and fatned his soul with sublime and divine doctrines to so high a degree that he lived an Angelick life upon earth and was always the living Monument both of a Monastick Life and also of a contemplation upon God He wrote many other pieces filled with passages of manifold utility he wrote also to the celebrated Cyrillus from which Letters 'tis evidently demonstrated that he flourished in the same times with the divine Cyrillus But because 't is my endeavour to adorn this History as much as 't is possible come on let Synesius Bishop of Cyrenae come forth that he may beautifie our History with the eminency of his own name This Synesius was accomplished with all other Arts and Sciences but excelled in Philosophy to so high a degree that he was the Admiration of those Christians who in passing their judgments upon what they see are not â—yassed either by affection or hatred They perswade him therefore to be a partaker of the Salutary Regeneration and to take the Sacerdotall yoak upon him although he had not as yet embraced the doctrine of the Resurrection nor would be induced to believe that Article they having most truly conjectured that these Sentiments would follow this persons other virtues in regard the divine grace would permit him to have nothing imperfect Nor was their expectation frustrated For what and how great a person he proved is sufficiently attested by the Epistles which he wrote with much Elegancy and Learning after his undertaking the Sacerdotall Function by the Oration he spoke to the Emperour Theodosius himself and by those other usefull Works of his that are extant CHAP. XVI How the Divine Ignatius having been removed from Rome was deposited at Antioch AT the same time also as 't is recorded by Johannes the Rhetorcian and others the Divine Ignatius after he had obtained agreeable to his desire the bellies of wild-beasts for his Tomb in the Amphitheatre at Rome and after his stronger bones which were left undevoured had been conveyed to Antioch and deposited in that place termed the Coemitery many years after all this I say is removed the All-good God having instilled it into the mind of Theodosius to bestow greater honours upon that Theophorus and to dedicate a Temple which the Inhabitants termed The Tychaeum heretofore consecrated to Daemons to that Valiant Conquerour and Martyr That therefore which had heretofore been the Temple of the publick Genius is made a pure Church and holy Temple dedicated to Ignatius his sacred Reliques having with great pomp been conveyed into the City on a Chariot and deposited in that Temple On which account a solemn Festivall and a day of publick joy is celebrated yearly even till our times which Festivall has been
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
him Crowns of Tricennalian Orations wherewith we lately encircled his Sacred Head within his own Imperial pallace But now I am doubtfull and at a stand desirous indeed to utter something according to the usuall manner but ignorant which way to turn my self and amazed at this only miracle of a new and surprizing spectacle For which way soever I look with a fixt and steady eye whether to the East or West upon the whole Earth or to Heaven it self I behold the Blessed Emperour present every where and in all places conversing with Imperiall Majesty her self And I see his Sons like some new Luminaries filling the whole Earth with their Father's Rays and I behold himself as yet living in Power and Authority and managing the whole affairs of the world better and more potently than before in regard he is diffused and enlarged by the succession of his Sons Who before had been invested with the Caesarian Dignity but having now clothed themselves with their whole Father on account of their eximious Virtue and Religion are proclaimed Supream Soveraigns Augusti Adorable Emperours being illustrated with all their Fathers Ornaments CHAP. II. The Preface yet AND when I behold him who a little before was seen in a Mortall Body and converst with us our selves in a most admirable manner enjoying the same Imperial Pallaces honours and commendations even after the end of this life when Nature rejects as forreign whatever is superfluous I am stricken with an incredible amazement But now when with an acuteness of mind I reach up to the very Arches of Heaven it self and there Contemplate his thrice happy Soul conversing with God wholly divested of its Mortall and Terrestriall Garment and beautified with a most Splendid Stole of Light and when I perceive it not any more involved in the short periods of Time within these fading Habitations but honoured with an ever-flourishing Diadem and endowed with an endless life and a blessed immortality I am dumb and wholly deprived of the use of my Tongue and Reason And being unable to utter one word but passing sentence my self upon mine own weakness and decreeing silence against my self I give place to one more potent who may declare his praises in a manner correspondent to his deserts to him namely who being Immortall and God The Word is only able to confirm and ratifie his own expressions CHAP. III. Concerning God who honoured the Pious Emperours and destroyed the Tyrants FOr whereas he has predicted that they who glorifie and honour him shall by him be compensated with reciprocall Gifts and Rewards but that those who have profest themselves his Enemies and Adversaries shall procure to themselves â— destruction of their souls long since even from this life he hath ascertained the Truth of these his own words and promises For he hath evidently set before our eyes the detestable Exits of impious and God-opposing Tyrants but hath demonstrated not only the Life of his Servant but his death also to be desirable and worthy of the highest commendations in so much that even this deserves a commemoration and is egregiously worthy not of Mortall but immortall Sepulchrall Monuments The wit of men hath indeed found out a comfort and preservative against a Mortall and frail End and by Consecrations of Statues as 't were by immortall honours have thought good to Reverence the Memories of their Ancestours And some have framed Representations of men with the shadowed Colours of Encaustick Painting others with the Sculptures of inanimate matter othersome have cut deep Letters on wooden or stone Tablets wherewith they have taken occasion of consigning to Eternall Memory the Virtues of those whom they honour But all these things were mortall and consumed by length of time in regard they exprest the proportions of mortall bodies not the Idea's of an immortall mind However these things seemed to content those persons who after the conclusion of this mortall life had conceived in their minds an hope of no other thing that was good But God God I say the Common Saviour of all things who hath treasured up with himself greater Goods than Man can have a conception of for the Lovers of Piety gives as a foregoing pledge even in this life the First fruits of future Rewards and in a manner represents and confirms immortall hopes to mortall eyes The ancient Oracles of the Prophets which are committed to writing do plainly foretell these things The Lives of persons dear to God who heretofore have shined with all manner of Virtues whose Lives are as yet celebrated by posterity do give attestation hereto The same is clearly evinced to be true by the Testimony of this our present Age wherein Constantine the only person of all those who ever yet Governed the Roman Empire having been made the friend of God the supream King is proposed to all men as a powerfull and illustrious instance of a Religious life CHAP. IV. That God honoured Constantine LAstly God himself whom Constantine worshipped confirmed this with effectuall suffrages by affording him his favourable and benigne presence and assistance at the beginning procedure and end of his Reign which person God proposed to mankind as an Exemplar for their information in relation to the divine worship Indeed of all the Emperours whom we ever yet heard of he was the only one whom God by those Blessings of all sorts which he conferred on him demonstrated to be the greatest Luminary and Loudest Proclaimer of steady Piety and true Religion CHAP. V. That he Reigned upwards of Thirty years and lived above Sixty HE honoured the Time of his Reign with three compleated periods of Ten years and something more but he circumscribed the whole Life he lead amongst men with a space of time double as much Further because He would propose him as the portraicture of his own Monarchicall power He made him the Conquerour of the whole Tyrannick Brood and the Destroyer of the Impious Giants who instigated by a desperation and madness of mind took up Arms of Impiety against God himself the supream King But having made their appearance even during a shorter time than is required to speak they were extinguished But God who is one and the sole God when he had fortified his Servant one opposed to many with divine Armour and by his means had cleared the world of the multitude of impious persons constituted him the Teacher of his own Worship to all Nations who in the hearing of all men attested with a loud voice that he acknowleged the True God but abominated the Errour of false Deities CHAP. VI. That he was the Servant of God and a Vanquisher of Nations ANd like a faithfull and good servant he practised and asserted this openly styling himself a servant and owning himself a worshipper of the supream
prophetess suffered her long hair to hang down neglected and the Art of Divination being banish't lamented that great Evill amongst men But Let us see what manner of conclusion these things were brought to CHAP. LI. 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 I Now appeal to Thee Most high God! Thou knowest that being then very young I heard how He who at that time held the chiefest place amongst the Roman Emperours a person wretched truly miserable imposed upon by the errour of his mind with a great deal of curiosity enquired of those that were his Guards who those just men were that lived upon the earth and that one of the Sacrificers about him made answer that they were the Christians The Emperour having devoured this answer like some honey unsheathed the Swords prepared to punish Crimes against an unblamable Sanctity Immediately therefore he wrote Edicts of Bloud with bloudy points of Swords as I may say and ordered his judges to stretch that subtilty implanted on them by nature to an invention of Acuter punishments CHAP. LII How many sorts of Tortures and Punishments were made use of against the Christians THen you might I say you might have beheld with how great a freedom and Licence the venerable worshippers of God daily underwent the severest of Contumelies caused by a continuedness of Cruelty For that modesty which even none of the Enemies ever affected with any injury was made the easie sport and pastime of the contumely of their own enraged Fellow-Citizens What fire what manner of Torments what sort of Tortures was not made use of upon every body and without distinction applied to persons of all ages whatever Doubtless at that time the Earth wept the Heavens within whose circumference all things are contained being defiled with Bloud lamented Also the very light of the day it self was clouded by the sorrow and horrour of that prodigy CHAP. LIII What reception was given to the Christians by the Barbarians BUt why do I mention these things On account hereof the Barbarians do now boast who gave reception to the men of our Country that fled at that time and treated the Captives with all imaginable tenderness and humanity For they allowed them not only safety but permitted them to retain their religious worship with security Therefore the Romans do now bear this perpetuall Brand of Infamy which the Christians at that time driven out of the Roman world and flying to the Barbarians fixt upon them CHAP. LIV. What manner of Revenge overtook them who on account of the Oracle raised a Persecution BUt what need I in many words rehearse those Lamentations and that common mourning of the whole world Those Authours of so horrid an impiety perished afterwards by a most ignominious end and were thrust down into the pits of Acharon to an eternall punishment For having been involved in intestine Wars they left no Remains either of their Name or Stock Which doubtless had never hapned to them had not that impious prophecy of the Oracles of Apollo had a false and depraved force CHAP. LV. Constantine's Glorification of God and his confession in reference to the sign of the Cross and his Prayer for the Churches and people NOw I beseech Thee Most supream God! Be mild and propitious to Thy Easterns Be mercifull to all thy Provincialls worn out by a lasting Calamitie by me Thy servant administer a Remedy And these things I aske of Thee not without Cause O Thou Lord of all Holy God! For by Thy Guidance and Assistance I have undertaken and perfected Salutary Affairs Every where carrying before Me Thy Sign I have lead on my Victorious Army And as often as the publick necessity requires following those very Ensigns of thy Virtue I march out against the Enemy For these reasons I have dedicated my mind to Thee purely tempered with love and fear For I love Thy Name with a sincerity but I have an awfull fear for Thy Power which Thou hast demonstrated by many indications and hast thereby rendred my faith firmer I hasten therefore to put my shoulders may own shoulders I say to the Work that I may re-edifie thy Most holy House which those detestable and most impious wretches have ruined by a wicked overthrow CHAP. LVI How he prayes that all persons may be Christians but forces no body I Desire that thy people may live in Repose and without Tumult or disturbance for the common advantage of the world and all Mortalls May those involved in the Errour of Gentilism with gladness partake of an enjoyment of the same Peace and Quiet with the Believers For this Reparation of mutuall society will be of great efficacy in leading men to the true way Let no person molest another Let every one do that which his soul desireth Yet it behooves those whose Sentiments are true to be firmly perswaded that they only shall live holily and purely whom Thou callest to this that they should acquiesce in Thy holy Laws But let those who withdraw themselves have their Temples of Lies since they desire them We retain the most splendid House of Thy Truth which Thou hast given us according to Nature We wish this likewise to them namely that by a common consent and agreement they also may reap a delight of mind CHAP. LVII He gives Glory to God who by his Son has enlightned those that were in Errour NOr is our Religion new or of a late date but from such time as we believe this beautifull Fabrick of the world to have stood firmly put together Thou hast instituted this Religion with a due observancy of Thy Deity Further Mankind seduced by various Errours hath stumbled But least this Evill should increase and grow stronger Thou by Thy Son hast raised up a pure Light and hast put all men in mind of the worship of Thy Deity CHAP. LVIII Another Glorification of God from his Government of the world THy Works give confirmation to these things Thy Power makes us innocent and faithfull The Sun and Moon have their stated and prescribed Road nor are the Stars moved round the Axis of the whole world in an irregular manner The Vicissitudes of Times recur by a certain Law By Thy word the firm site of the Earth hath been established And the wind makes its motion according to a set time Also the current and carriage of the waters proceeds from the motion of a restless Flux The Sea is contained within fixt and immovable Bounds And what ever is diffused thorow the Earth and Ocean every such thing is framed for certain admirable and great Uses Which unless it were in this manner governed according to the Arbitrement of Thy Will doubtless so great a diversity and
and that the Venerable Assembly should upon your account who contend one with another about things so slight and in no wise necessary be rent in sunder by an impious variance These things are poor and mean and do befit a childish ignorance rather than agree with the understanding of Priests and prudent men Let us of our own accord depart from the Temptations of the Devill Our Great God the common Saviour of all hath reached forth a Light common to all By the assistance of whose Providence give us leave who are his Servant successfully to finish this our Endeavour that by our Exhortation diligence and earnest admonitions we may reduce you to a Communion of Convention For in regard as we have said already your faith is one and the same and your Sentiment of our Religion is one and whereas the commandment of the Law doth in each part of it inclose all in generall in one consent and purpose of mind Let not this thing which has raised a small contention between you in as much as it appertaineth not to the sum of all Religion in generall by any means make any Separation and Faction amongst you And these things we speak not to necessitate you to be all of one opinion concerning this foolish idle Question of what sort soever it be For the pretious value of the Convention may be preserved entire amongst you and one and the same communion may be retained although there be interchangeably amongst you a great diversity of Sentiments in things of the least moment For we do not all will the same in all things nor is there in us one disposition or opinion Therefore concerning the Divine providence let there be amongst you one faith one understanding and one consent in reference to God But as for those slender and trivial questions which with so much niceness you dispute of and make researches into amongst your selves although therein you do do not agree in the same opinion yet 't is fit you should confine them to your own thoughts and keep them within the secret repositories of your minds Let therefore that eximious priviledge of a common friendship and the belief of the Truth and the honour of God and a religious observancy in reference to His Law remain amongst you firm and immoveable Return ye to a mutuall friendship and charity restore to the whole Body of the people their own embraces And be you your selves having purified your own souls as 't were acquainted again and renew your familiarity with each other For Friendship when it returns to reconciliation again frequently becomes sweeter and more pleasing after the removall of the Enmity CHAP. LXXII 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 REstore therefore to us peaceable and serene days and nights void of care that the pleasure of the pure Light and the joy of a quiet life may in future be reserved for us also Which if we shall not obtain we must of necessity groan and be wholly surrounded with Tears nor shall we finish the residue of our Life without great disquietude For whilst the people of God we mean our Fellow-Servants are rent in sunder by this unreasonable and pernitious Contention one with another how is it possible for us in future to continue in a sedate temper of mind But that you may be sensible of our excessive Grief on account of this matter be attentive to what we shall tell you when we lately came to the City Nicomedia we had resolved forthwith to have made a journey into the East But whilst we were hastning unto you and by the greatest part were with you the news of this affair quite altered our Resolution that we might not be necessitated to behold with our eyes those things of which we accounted even the Report to be intollerable Do you therefore in future by your unanimity open a way for us into the East which by your mutuall Contentions you have stop't up Give us leave with joy speedily to see you and all the rest of the people and that with an unanimous consent of praises we may attribute to God due thanks for the Concord and Liberty of all persons CHAP. LXXIII That after this Letter the disturbance about the Controversies continued AFter this manner the Pious Emperour by sending his Letter made provision for the Peace of the Church of God Moreover that good man made use of his utmost diligence not only in carrying the Letter but in fulfilling his will by whom he had been sent And he was every way a Pious person as I have said But the affair was greater than to be accommodated by the help of a Letter In so much that the Contention of the persons at variance increased daily and the vehemency of the mischief over-ran all the Eastern Provinces Envy and the malicious Devil vext at the prosperity of the Church invented these things for our destruction The End of the Second Book THE THIRD BOOK OF EUSEBIUS PAMPHILUS CONCERNING THE LIFE OF THE BLESSED EMPEROUR CONSTANTINE CHAP. I. A comparison of Constantine's Piety with the Improbity of the Persecutors IN this manner the Devill that hater of Good envying the Felicity of the Church raised up storms and intestine disturbances in it during a time of Peace and Joy In the interim the Emperour dear-to-God neglected not the performance of what became him but doing all things contrary to what had been audaciously perpetrated a little before by Tyrannick Cruelty by that means he was made Superiour to every of his Enemies and opposers In the first place therefore They alienated from his worship who truly is God by various methods of force compelled all men to adore those who were not Gods but He evincing them as well by words as in reality in no wise to be Gods exhorted all persons to an acknowledgment of Him who is the only God Besides they derided God's Christ with blasphemous expressions But he assumed to himself as his preservative that very thing against which those impious Wretches with the greatest Virulency belch't forth their Blasphemies and gloried in the Trophy of the Salutary passion They persecuted the Worshippers of Christ and drove them from their houses and habitations He recalled them all from Exile and restored them to their own dwellings They surrounded them with ignominies he made them honourable and happy in the opinion of all men They seized upon the Goods of God's Worshippers and with the greatest injustice made sale of them He not only restored their Goods to them but likewise enricht them abundantly with very many Gifts and Benefactions They by written Constitutions publisht Calumnies against the Prelates of Churches on the contrary he raised and advanced those men to
such men had heretofore made it their business wholly to involve that admirable monument of Immortality in darkness and oblivion That Monument I say to which an Angel shining with light descended from heaven and rolled away the stone from their minds who were really stony and who supposed that the living Christ as yet lay amongst the dead which Angel brought glad tidings to the women and removed the stone of Infidelity from their minds to the end he might assert an opinion concerning his Life who was sought for by them This salutary Cave therefore some impious and profane persons took a resolution wholly to render invisible being so foolish as to think that by this means they should conceal the truth Wherefore having by much labour brought together a vast quantity of earth from what place soever they could get it and heap't it up they filled that whole place And after this they raised it to an height and paved it with stone under which great heap of earth they hid the divine Cave which was below Then as if nothing else remained to be done by them upon this heap of earth they prepare a truely horrid Sepulchre of Souls erecting a dark Cavern of dead Idols in honour of that Lascivious Daemon whom they term Venus in which place they offered abominable oblations upon impure and execrable Altars For by this means only and not otherwise they thought to bring to effect what they had attempted if by these execrable abominations they could cover the salutary Cave For the Wretches were not able to understand that it was altogether unlikely that he who had been Crowned with a Victory over death should leave this attempt of theirs concealed in the like manner as 't is impossible that the Sun shining above the earth and performing his usual course in the Heavens should escape the knowledge of all mankind For the power of our Saviour which shines with a light far more resplendent than the Sun and which does not illustrate Bodies as the Sun does but the souls of men had now filled the whole world with its own Raies of Light Nevertheless the Machinations of these impious and prophane men against the Truth had continued for a long space of time Nor was there any person to be found either of the Presidents or Duces or of the Emperours themselves who could be fit to destroy this so audacious an impiety save only this one Prince the Friend to the supream God Who inspired with the divine Spirit and not enduring that that forementioned place which by the Enemies frauds had been hid under all manner of impure filth should be delivered up to oblivion and ignorance nor thinking it fit to yield to their malice who had been the occasioners hereof having called upon that God who was his Assistant gives order that it should be cleansed It being his Sentiment that that part especially of the Ground which had been defiled by the Enemie ought by his means to enjoy the Divine Magnificence As soon therefore as this Order was issued out from the Emperour those engines of fraud were thrown down from their vast height to the very ground and the Buildings erected to lead men into errour were ruined and demolish't together with the very Statues themselves and the Daemons CHAP. XXVII 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 NOr did the Emperour's earnestness and diligence stop here But he issued forth another Order that the Materials of the Buildings demolished which consisted of Stone and Timber should be removed and thrown at a vast distance without the confines of that Region Which Order of his likewise was forthwith put in execution Nor was he satisfied in proceeding thus far only But incited again by a divine warmth and zeal he commanded that they should dig up the very ground it self of that place to a vast depth and carry away the earth which was thrown out a far off in regard it had been defiled with the Gore of Sacrifices offered to Devils CHAP. XXVIII The discovery of the most Holy Sepulchre VVIthout delay therefore this Command was likewise fulfilled But after another ground beneath the former namely the place which was at the bottome was discovered then the August and most Holy Monument of our Saviour's Resurrection contrary to all expectation appeared And then also that Cave which may truly be stiled the Holy of Holies exprest a certain likeness to our Saviour's Resurrection in regard after its being buried in darkness it came forth into the light again and gave a manifest History of those Miracles heretofore performed there to be viewed by them who flock't together to that sight an History that attested the Resurrection of our Saviour by the things themselves which sound far more audibly and clearly than any voice CHAP. XXIX In what manner he wrote to the Presidents and to Macarius the Bishop concerning the Building of a Church THese things having been thus performed immediately the Emperour by issuing forth pious Laws and constitutions and by plentifull allowances for expences orders a Church befitting God to be built about the Salutary Cave with a magnificence that was rich and royal For he had laid this design within himself long before and with a divine alacrity had foreseen that which in future would be He gave command therefore to the Governours of the Provinces in the East that by allowing liberal and plentifull supplies they should make that Work Stately large and Magnificent But to the Bishop who at that time presided over the Church at Jerusalem he sent this Letter wherein by manifest expressions he has asserted the Doctrine of the saving Faith writing in this manner CHAP. XXX Constantine's Letter to Macarius concerning the Building of the Martyrium of Our Saviour VICTOR CONSTANTINUS MAXIMUS AUGUSTUS To Macarius SO great is Our Saviour's Love and Favour that no Rhetorick seems sufficient to set forth a Declaration of the present Miracle For that the Monument of his most Holy Passion long since hid underneath the earth should lie concealed for so many periods of years till such time as by the slaughter of that common Enemy it should gloriously appear to his servants now set at Liberty is a matter which does really surmount all admiration For if all those persons who throughout the whole world are accounted wise should be convened in one and the same place with a design to speak something agreeable to the worthiness of this matter they would not be able after their utmost endeavours to attain to an explication of the least part of it For the authority of this Miracle doth as far transcend every Nature capable of Humane reason as things that are celestial do exceed those which are humane Wherefore this is always my chief and only
drag'd away bound CHAP. LV. The demolishment of the Idol-Temple at Aphaca in Phoenice and the disannulling those Acts of uncleanness committed there AFter this the Emperour having as 't were lighted a most bright Torch lookt about with his Imperial eye if peradventure he might any where find any Remains of Errour as yet lying concealed And as some most sharp-sighted Eagle which has raised her self to heaven on her wings sees from above those things on the earth which are at the greatest distance in the same manner he whilst he was resident in the Imperial Pallace of his own most beautifull City beheld as from a Watch-Tower a certain pernicious snare of souls in the Province of the Phoenicians It was a Grove and a Temple not placed in the midst of a City nor in the Forums or Streets of which sort many are visible in Cities most gloriously built for ornament sake but this Temple was out of the way far distant from the common Road and beaten path consecrated to that filthy Daemon termed Venus in part of the top of Mount Libanus which is at Aphaca This was a School of wickedness open to all impure persons and such as with all manner of Intemperance had debauch't their bodies For certain effeminate men who ought to be termed women rather then men having renounc't the Gravity of their own Sex appeased the Daemon by suffering themselves to be made use of as women Besides unlawfull mixtures with women and adulteries and other obscene and infamous facts were committed in that Temple as in a place that was lawless and without a Governour Nor was there any one that might inspect what was done in that place in regard no person of gravity or modesty durst go thither But the impieties committed there could not lie concealed from this great Emperour But when He Himself had lookt into them with the eye of Imperial providence he judged such a Temple as this to be unworthy of being enlightned with the Rays of the Sun Wherefore he orders it to be totally demolished together with its Statues and consecrated Gifts Immediately therefore the Engines of this impudent and libidinous errour were dissipated by an Imperial Order and a company of Souldiers gave their assistance in cleansing that place And they who had hitherto been addicted to Lasciviousness being scar'd by the Emperour's Menaces in future learned Modesty as likewise did those superstitious Heathens that in their own opinion seemed very wise who even themselves truly and experimentally understood their own vanity â—nd folly CHAP. LVI The demolishment of Aesculapius's Temple at Aegae FOr whereas the superstitious errour of those thought to be wise was great and much talk't of in reference to that Daemon of Cilicia almost infinite numbers of men highly admiring him as a Saviour and a Physitian in regard he sometimes appeared to those who slept in his Temple at others healed the diseases of them that were infirm in their bodies nevertheless he was a manifest Destroyer of souls a Seducer of men from the true Saviour one that drew off such as could easily be imposed upon to the errour of impiety the Emperour behaving himself according to his wonted manner for he had proposed the jealous God and true Saviour as the object of his adoration ordered this Temple also to be pulled down to the very ground Presently therefore at one nod of the Emperour 's this Temple which was a wonder cryed up amongst the noble Philosophers lay flat on the ground being ruined by a Company of Souldiers and together with the Temple He that lay lurking within it who was not a Daemon nor a God but a Seducer of souls one who for an exceeding long space of time had led men into errour Thus therefore he who promised that he would free others from their illnesses and calamities was not able to find out a remedy in order to his own preservation no more than when he was struck with thunder as we are told in the Fables But the Actions of Our Emperour being such as were highly acceptable to God were not in like manner fabulous but by the manifest power of Our Saviour himself this Temple in that place was so utterly ruined together with others that not the least footstep of the former madness was left remaining there CHAP. LVII How the Heathens having rejected their Idols returned to the knowledge of God WHatever persons therefore had heretofore been addicted to the superstitious worship of Daemons when with their own eyes they saw their own errour confuted and actually beheld the Ruine of the Temples and Images in all places some of them came over to the salutary Doctrine of Christ but others although they refused to do that yet condemned the vanity of their fore-fathers and laught at and derided those which by them had heretofore been accounted Gods And indeed how could they forbear having such thoughts as these when under an external beauty and splendour of the Images they saw so much filth and impurity lie concealed within For either the Bones of dead Bodies and dry skulls stoln by the frands of Conjurers were within them or else nasty rags and clouts stuft with abominable filth or lastly a bundle of hay and straw Which after they beheld heapt together within their soulless images they blamed both their own and their fathers extream folly of mind especially when they perceived that within those their Adyta and within the Images themselves there was no Inhabitant no Daemon no Utterer of Oracles no God no Prophet as they had before perswaded themselves no not so much as an impotent or obscure phantome And therefore every dark Cavern and every secret Recess was readily opened to those sent by the Emperour the Adyta also and places before inaccessible as likewise the inmost parts of the Temples were trodden by the feet of the Souldiers So that hereby was discovered and exposed to publick view that blindness of mind wherein all the Heathens had for so long a time been kept involved CHAP. LVIII That having demolished Venus's Temple at Heliopolis He was the first who built a Church there ANd these things may deservedly be recounted amongst the Emperour's famous Actions as likewise those matters particularly constituted by him in several Provinces Of which sort is that which we have seen performed by him at Heliopolis a City of Phoenice In which City the Heathens who honoured obscene Lust with the appellation of the Goddess Venus permitted their wives and daughters to commit whoredom with impunity But now a new and modest Law is issued out from the Emperour whereby 't is cautioned that no one of those usages heretofore common amongst them shall in future be in any wise audaciously practised And to these persons he again transmitted instructions in writing for he was appointed by God for this reason chiefly that
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
on the last day of all which should any one term the Feast of Feasts he would not be mistaken about noon was taken up to his God leaving to mortalls that part of Himself which was related to them but joyning to his God that part of his Soul which was endued with understanding and the Love of God This was the End of Constantine's Life But let us proceed to what follows CHAP. LXV The Lamentations of the Milice and Tribunes THE Protectors and the whole Body of his Guards rent their clothes forthwith and casting themselves prostrate on the earth beat their heads against the ground uttering mournfull expressions intermixt with Sighs and Cries calling upon him their Master their Lord their Emperour nor did they invoke him barely as a Master but like most obedient Children they accounted him as a Father Moreover the Tribunes and Centurions styled him a Saviour a Preserver a Benefactour And the rest of the Army as 't is usual amongst flocks with all imaginable decency and becoming Reverence desired and wisht for their Good Shepherd The common people also ran up and down all over the City and by Shreikes and Cries gave a manifest indication of their inward grief of mind Others with dejected Countenances seemed like persons astonished and each particular man lookt upon this as his own Calamity and bemoan'd himself because the common Good of all men was taken out of this their life CHAP. LXVI That His Body was carried from Nicomedia to Constantinople into the Palace AFter this the Milice took His Body out of the Bed and laid it into a Coffin of Gold which they covered with Purple and carried it to the City that bore his own name And there they plac't it on high in the stateliest Room of the Imperial Palace Then they light up Tapers round it which being put into Candlesticks of Gold rendred the Sight admirable to those that beheld it and such a one as had never been seen on earth by any person that was ever under the Sun's Rayes since the world was first made For within in the very middlemost Room of the Imperial Palace the Emperours Corps lay on high in a Golden Coffin and being adorned with Imperial Ornaments the Purple namely and the Diadem was encompassed by many persons who watcht with and guarded it night and day CHAP. LXVII That even after His Death he was honoured by the Comites and the rest in the same manner as when he was alive MOreover the Duces Comites and the whole Order of the Judges and Magistrates whose usage it had heretofore been to adore the Emperour made not the least alteration in their former Custom but came in at set times and on their knees saluted the Emperour when dead and laid in his Coffin as if he had been yet alive After these Grandees those of the Senate and all the Honorati came in and did the same After whom multitudes of all sorts of people together with women and children approacht to the sight hereof And these things were thus performed during a long space of time the Milice having taken a Resolution that the Corps should lie and be guarded in this manner till such time as his Sons could come who might honour their Father by a personal attendance at his Funeral In fine this most Blessed Prince was the only Mortal who Reigned after death and all things were performed in the usual manner as if he had been still alive this being the sole person from the utmost memory of man on whom God conferred this For whereas he of all the Emperours had been the only one who by actions of all sorts whatever had honoured God the supream King and his Christ he alone and that deservedly had these honours allotted him and the supream God was pleased to vouchsafe him this that even his dead Body should Reign amongst men Whereby God clearly shewed them whose minds are not totally stupified that the Empire of his Soul is endless and immortall In this manner were these things performed CHAP. LXVIII In what manner the Army resolved that his Sons should be forthwith proclaimed Augusti IN the interim the Tribunes dispatcht away some choice men belonging to the Military Companies who for their fidelity and good affection had heretofore been acceptable to the Emperour that they might make the Caesars acquainted with what had been done And these were the things which those men performed then But the Armies in all places as soon as they were acquainted with the Emperours death incited thereto by Divine instinct as 't were with an unanimous consent resolved as if their Great Emperour had been yet living that they would acknowledge no other person as Emperour of the Romans save only his Sons And not long after they determined to have them all henceforward not stiled Caesares but Augusti which name is the Cognisance of supremacy of Empire And these things were done by the Armies who by Letters one to another signified their own suffrages and Acclamations and the unanimous consent of the Legions was in one and the same moment of time made known to all persons wherever they dwelt CHAP. LXIX The Mourning at Rome for Constantine and the Honour done Him by Pictures after his death BUt the Inhabitants of the Imperial City as well the Senate as people of Rome when they were acquainted with the Emperours death lookt upon that to be most doleful news and more calamitous than any misfortune whatever and therefore set no Bounds to their mourning The â—aths therefore and Forums were shut up and the publick Shows omitted as likewise whatever other Pleasures as Recreations of Life are usually followed by those who spend their time in mirth and â—ollity Such also as had heretofore abounded with delights walk't the Streets with dejected Countenances And all in general stiled the Emperour Blessed a person dear to God and one that was truly worthy of the Empire Nor made they these Declarations in bare words only but proceeding on to actual performances they honoured him when dead with dedications of Pictures as if he had been still alive For having exprest a Representation of Heaven in Colours on a Table they drew him making his Residence in an Aetherial Mansion above the Celestial Arches Moreover they proclaimed his Sons the sole Emperours and Augusti without the Colleagueship of any other person and with humble supplications made it their earnest Request that they might have the Body of their Emperour with them and might deposite it within the Imperial City CHAP. LXX That his Body was deposited at Constantinople by his Son Constantius IN this manner even these Inhabitants of Rome grac't this Emperour who was honoured by God But the Second of his Sons when he was come to the place where his Father's Corps lay conveyed it to the City that bore his own name he himself going
likewise the highest admiration which by their flowing night and day give a representation of an eternal and never-ceasing life Also the continual vicissitude of night and day is in the same manner admirable CHAP. VIII That God does plentifully supply men with those things that are usefull but with such as are for delight He furnishes them in an indifferent manner only bestowing both sorts so as may be agreeable to their profit and advantage ALL These words have been spoken by Us in confirmation of this Truth that nothing has been done without reason or without understanding but that Reason it self and also Providence are the Works of God Who has likewise produced the several kinds of Gold Silver Brass and of the other Metals in a manner and measure that is fit and agreeable For with those things the use whereof was like to be manifold and various men are by his order plentifully furnished but such things as are of use for the delight of the world and for Luxury only them he hath bestowed both liberally and also sparingly observing a Mean between a parcimony and a profuseness For if the same plenty of those things which were made for ornament had been granted the Searchers after Mettals by reason of their overmuch avarice would have despised those Mettals that are of use for Husbandry and Building as well of Houses as Ships Iron namely and Brass and would have neglected the gathering of them together but would have made it their whole business to provide such things as serve for delight and a vain and fruitless superfluity of Riches Wherefore there is they say more of Difficulty and Labour in finding Gold and Silver than in finding all other Mettals whatever for this reason namely that the soreness of the Labour may be opposed to the vehemency of the desire How many other works of Divine Providence may besides be reckoned up whereby in all those things which it has plentifully conferred on us it does plainly incite the Life of men to Modesty and the other Virtues and draws them off from unseasonable and importunate desires To find out the reason of all which things is a greater Work than can be performed by man For how can the understanding of a corruptible and infirm Creature arrive at the accuracy of truth How can it apprehend the pure and sincere Will of God from the beginning CHAP. IX Concerning the Philosophers who because they desired to know all things erred as to their Opinions and some of them were exposed to dangers Also concerning the Opinions of Plato WHerefore we ought to attempt those things that are possible and which exceed not the capacity of Our Nature For the perswasiveness of such matters as are found in Dialogues and Disputations does usually draw away most of us from the truth of things And this befell many of the Philosophers whilst they exercise their wits in discourses and in finding out the Nature of things For as often as the Greatness of things transcends their enquiry they involve the Truth by various methods of arguing Whence it happens that their Sentiments are contrary and that they oppose one anothers Opinions and this they do when they would pretend to be wise From whence have been occasioned Commotions of the people and severe Sentences of Princes against them whilst they think that the usages of their Ancestours are subverted by them And their own ruine has very frequently been the consequence hereof For Socrates proud of his knowledge in disputing when he would undertake to render Reasons that were weaker more strong and would frequently make Sport in contradicting was killed by the envy of those of his own Tribe and of his fellow-citizens Moreover Pythagoras who pretended highly to the exercise of Temperance and Silence was taken in a Lye For he declared to the Italians that those things long before predicted by the Prophets which he had heard whilst he was a Traveller in Aegypt were revealed by God to him as 't were in particular Lastly Plato the mildest and sweetest tempered person of them all and the first man that drew off mens minds from the senses to things intelligible and such as always continue in the same state accustoming men to look upwards and instructing them to raise their eyes to things sublime in the first place taught that God was above every Essence wherein he did well To Him he subjoyned a Second and in number distinguished the two Essences although the perfection of them Both be one and notwithstanding the Essence of the Second God proceeds from the First For He is the Framer and Governour of the Universe and therefore transcends all things But He who is the Second from Him ministring to His Commands ‖ ascribes the Constitution of all things to Him as to the Cause Therefore according to the most accurate way of Philosophizing there will be but One who takes the Care of all things and consults their Good God The Logos namely who has beautified all things Which Logos Himself being truly God is also the Son of God For what other Name shall any one impose upon Him besides the appellation of a Son who at the same time shall not commit a sin of the deepest dye For He who is the Father of all is deservedly esteemed the Father of His own Word also Thus far Plato's Sentiments were right But in those things which follow He is found to have wandred far from the Truth whilst he both introduces a multitude of Gods and also ascribes different Forms to each of them Which was the occasion of a greater mistake amongst unthinking men who do not consider the Providence of the most High God but pay a veneration to Images framed by themselves made according to the likeness of men and some other Creatures And thus it hapned that that excellent Wit and that Learning worthy of the highest Commendation being mixt with some such errours as these had in it less of purity and perfection The same person seems to Me to reprove Himself and to correct that discourse whilst he attests in express words that the Rational Soul is the Spirit of God For He divides all things into two sorts intelligible namely and sensible the Former sort is simple and uncompounded the Latter consists of a Frame of Body And that is apprehended by the understanding but this is perceived by Opinion with sense Therefore that which partakes of the Divine Spirit in regard 't is unmixt and immaterial is also eternal and has for its allotment an endless life But that which is sensible because 't is dissolved the same way whereby it was at first framed has no portion in an endless life But the Doctrine which he delivers in the following words is highly admirable that those who have lived well the Souls namely of holy and good men after their departure out of the
but that others in regard as to their Nature they were like irrational creatures would relye upon their own senses rather Wherefore that no person whether good or ill might be in doubt he performed it openly and hath exposed this Blessedness and admirable Cure to publick view restoring again to life those that were dead and commanding that such as had been deprived of their senses should again recover their former soundness of sense But that he rendred the Sea solid and in the midst of a Storm ordered a Calm to arise and in fine that after he had performed wonderfull works and from an incredulity had brought men over to a most strong Faith He ascended up into Heaven whose work was this save God's and a performance of a most transcendent power Nor did that time which was nearest to his Passion want those Sights that were highly admirable when the darkness of night obscured the brightness of day and totally eclips'd the Sun For a terrour had seized all people every where who believed that the end of all things was now come and that a Chaos such a one as had been before the Composure of the World would now prevail Moreover the Cause of so great a Calamity was inquired into and what horrid impiety that might be which had been committed by men against the Deity Till such time as with a pleasing greatness of mind God had with contempt look't upon the contumely of the Impious and had restored all things and beautified the whole Heaven with the usual course of the Stars The Face therefore of the world which in a manner had been wholly covered with mourning and sadness was again restored to its Native beauty CHAP. XII 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 BUt some one of those with whom 't is usual to blaspheme will peradventure say that God was able to have made the will of men better and more tractable and mild I demand therefore what better method what more effectual attempt in order to the amendment of ill men than God's own speaking to them Has not He when present and rendred visible to all taught them modestie and sobriety of life If therefore the Command of a God who was present hath availed nothing how could the admonition of one absent and un-heard be of force What therefore was the Obstacle of that most Blessed Doctrine The perverse untractable and fierce humour of men For when with an angry and displeased mind we receive those things which are well and fitly enjoyned the acuteness of our understanding is dull'd as 't were and clouded Besides it was pleasure to them to neglect the commands and in a loathing and disdainfull manner to give ear to the Law that was made For had they not been negligent and careless they had received rewards befitting their attention not only in this life present but in that to come also which is really and truly The Life For the reward of those who obey God is an immortal and eternal Life The attaining whereof is possible to them only who shall know God and shall propose their own lives as some perpetual Exemplar for their imitation that have resolved to live by way of Emulation with a desire of excelling On this account therefore the Doctrine was delivered to the wise that what they shall command might in a pure mind be preserved with care by their companions and that the observance of God's Command might thus continue true and firm For from such an observance and from a pure Faith and a sincere Devotion towards God springs a fearlesness and contempt of Death Such a mind as this therefore gives a resistance to the Storms and Tumults of the world being fortified in order to Martyrdom by an inexpugnable strength of Divine Virtue And when with a magnanimity it has conquered the greatest Terrours it is vouchsafed a Crown from Him to whom with courage and constancy it hath born witness Nevertheless it does not boast in respect hereof For it knows I suppose that even this is the Gift of God that it has both endured Tortures and hath also chearfully fulfilled the Divine Commands Farther such a life as this is followed by an immortal Memory and an Eternal Glory and that most deservedly For both the life of a Martyr is found to be full of modesty and of a Religious observance of the Divine Commands and his death likewise appears full of magnanimity and Gallantry Wherefore Hymns Psalms commendations and praises are after this sung to God the Inspectour of all things and such a Sacrifice of thanksgiving as this is performed in memory of these persons a Sacrifice not polluted with bloud and void of all manner of violence Neither is the Odour of Frankincense required nor a kindling of the Funeral-pile but a pure Light only as much as may be sufficient for the enlightning them who pray to God Sober Feasts and Banquets are likewise celebrated by many made for the relief and refreshment of the indigent and to help them who have been deprived of their Estates and Country Which Banquets should any one think to be burthensome and inconvenient his Sentiment would be repugnant to the Divine and most Blessed Discipline CHAP. XIII 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 BUt now some persons do boldly and inconsiderately presume to find fault with God even in this matter What was his meaning say they that he has not framed the nature of things one and the same but has commanded that even most things should be produced different and therefore should be endued with a nature and disposition that are contrary Whence springs a diversity of the Morals and Wills of us men It had peradventure been better both as to what respects an obedience to the Commands of God and as to an accurate Contemplation of Him and in reference to a confirmation of the Faith of every particular person that all men had been endued with one and the same disposition But we answer 't is altogether ridiculous to desire that all men should be of one and the same humour and disposition and 't is absurd not to consider and remark this that the constitution of the whole world is not the same with that of those things which are in the world or this that Natural things are not of the same substance with those that are Moral Or Lastly this that the Affections of the Body are not the same with those of the Mind For the rational Soul does far excel this whole world and is so
paved and afforded a solid and firm way to the people that passed over it For this as I suppose is the most evident and firm Basis of faith this is the Foundation of confidence when we behold these admirable and incredible things performed and perfected by the command of the provident God Hence likewise it happens that when any one falls into the trial of Calamities he does not repent himself of his Faith and retains his hope in God firm and unshaken Which habit being once firmly fixt in the mind God takes up his habitation in the inmost thought And whereas he is invincible that mind also which in its inmost thought possesses him that is thus invincible can never be vanquished by those dangers that surround it Besides we have learn't this very thing from God's own Victory who whilst he was making provision for the good of all men when reproacht and insulted over by the impious and unjust received no damage from his passion but obtained a most Glorious Victory over wickedness and was encircled with an immortal Crown having brought to effect the design and purpose of his own providence and love towards the just but trampled upon the Cruelty of the unjust and Impious CHAP. XVI That the Coming of Christ is foretold by the Prophets and that He was appointed for the destruction of Idols and Idolatrous Cities MOreover his Passion was long since foreshewed by the Prophets and his Corporal Nativity foretold The very time likewise of his Incarnation was predicted wherein the Shoots springing from injustice and intemperance which are hurtfull to just actions and Morals might be destroyed and wherein the whole world might be made partaker of Prudence and Modesty that Law namely which our Saviour has promulged prevailing upon the minds of almost all men the worship of the Deity being confirmed and establisht and superstition wholly abolished On account of which superstition not only slaughters of irrational Creatures but Sacrifices of humane Bodies also and detestable pollutions of Altars were exercised for according to the Assyrian and Egyptian Laws innocent men were Sacrificed to Brazen or earthen images Wherefore the Fruit they reapt was agreeable to such a Religion Memphis says he and Babylon shall be made desolate and both of them with the Gods of their Countries shall be left uninhabited Nor do I relate these things from report and hear say but I my self was present and saw them and was made an eye-witness of the miserable and calamitous fortune of those Cities Memphis lyes desolate that Pride and Glory of the then most powerfull Pharaoh Whom Moses ruined according to the Divine Command and destroyed his Forces which had gained the Victory over many and the greatest Nations whilst well fortified and compleatly furnished with Arms not by the shooting of Arrows or the throwing of Darts but by an Holy Prayer only and a quiet Supplication CHAP. XVII Concerning the wisedom of Moses which was emulated by the Wise Men amongst the Heathens also concerning Daniel and the Three Children FArther no people ever were or could have been blesseder than that Nation had they not voluntarily alienated their minds from the Divine Spirit But what man is he that can speak concerning Moses according as he deserves Who having reduced the confused multitude of the Jews into Order and beautified their minds with Obedience and Modesty instead of Captivity conferred on them Liberty instead of their sadness rendred them joyfull Who raised those mens minds to such an height that by reason of the unhop'd-for change of their Affairs for the better and because of their fortunate successes and Victories they became puft up with pride and insolence Who in wisedom so far excelled those that had lived before him that those persons which are most celebrated by the Gentiles whether wise men or Philosophers have been Emulatours of His Wisdom For Pythagoras having imitated his wisedom has been so highly fam'd for his Modesty that that most prudent and sober person Plato proposed his abstinence as a pattern for his own imitation Daniel also he who foretold things future who shewed a Specimen of a most transcendent greatness of mind and who was egregiously eminent for the Sanctity of his Morals and his whole Life what and how rigorous a Cruelty did he vanquish of that Tyrant which then reigned in Syria His name was Nabuchodonosor all whose Race being now extinct that vast and formidable power is transferred to the Persians The riches of that Tyrant were and to this very day are much spoken of in all mens discourses as likewise his unmeet and foolish Care about a misbecoming worship and his great plenty of Metals of all sorts for the making of Gods and the tops of Temples which he erected reaching as high as Heaven it self and lastly his horrid Laws about Religion made and designed for Cruelty All which Daniel despised on account of his sincere piety towards him who is truly God and foretold that that inconvenient earnestness of the Tyrant would be the occasion of some great and sore mischief Nevertheless he prevailed not with the Tyrant For an affluence of Riches is a mighty hindrance to sober and good thoughts But at length the King manifested the cruelty of his own mind having given order that this just and guiltless person should be cast to the wild beasts that he might be torn in pieces Moreover the Consent of those Brethren in undergoing Martyrdom was highly couragious whom posterity afterwards imitated and procured transcendent glory on account of their faith towards our Saviour Who appearing unhurt by the fire and furnace and by those other Tortures appointed to consume them by the approach and Touch of their pure Bodies repelled the fire contained within the furnace But after the ruine of the Assyrian Empire which was destroyed by Thunder-bolts Daniel by the direction of Divine Providence betook himself to Cambyses King of the Persians But Envy vexed him here also and besides Envy the destructive Treacheries of the Magi and a continued succession of many and those the greatest perils Out of all which he was easily delivered by Christs assisting providence and flourisht being the Exemplar of all manner of Virtue For whereas he poured forth his prayers to God thrice a day and performed great and unusual Miracles and Works highly memorable the Magi induced thereto by Envy calumniated the very prevalency of his prayers making the King acquainted that that great power of the man was very dangerous and at length they perswaded him that this very person who had been the Occasioner of so many and such eminent Blessings to the State of the Persians should be condemned to be devoured by fierce Lyons Daniel therefore in this manner condemned not that he should be destroyed but in order to his eternal glory was shut up in
things which are good does unite mankind to God the supream King shewing the glad tidings of His Celestial Father's being rendred propitious and benign to His Sons on earth That Quires do Laud Him with all manner of triumphant Songs and that the whole Body of mankind doth joyn in The Chorus together with the Angelick Companies in Heaven and that rational Souls using those Bodies wherewith they are cloathed as some Musical Instruments do Laud Him with befitting Hymns and shout forth praises that are gratefull to him That they who are Inhabitants of the East together with those who dwell in the West are instructed in His Precepts at one and the same moment of time and that those who have received the Southern and Northern parts of the world as their allotment do sing to the same melodious Tune studiously following a pious Course of Life by the very same methods and precepts conspiring in the praises of one God who is supream admitting of one Saviour His onely-begotten Son the Authour of all Blessings and Lastly acknowledging one Moderatour and Emperour on Earth and His Sons belov'd by God Which Emperour like some skilfull Pilot sits on high above the Rudder and holding the Helm in his hand Steers the Vessel in a straight Course and by a prosperous gale of Wind brings all those under his command into a safe and calm Port. But God Himself the supream Emperour stretches forth his right hand to Him from above and hitherto constitutes Him the Conquerour of all his Enemies and Opposers encreasing the Strength of His Empire by long periods of years But will hereafter make Him a partaker of far more excellent Blessings and will really fulfill his own Promises made to Him Of which Promises the time present permits not a Rehearsal but a departure out of this Life is to be expected in as much as 't is not possible for things divine to be distinctly perceived and fully apprehended by mortal eyes and corporeal ears BUT Come on Victor Maximus Constantinus in this Imperial Book written concerning the Supream Emperour let us now deliver to You Secret and Mysterious Matters not that we may teach You who have been instructed by God nor that we may disclose Secrets to You to Whom God Himself long before these our discourses not from men neither by any man but by the Common Saviour Himself and by the Presence and Appearance of His own Divinity which hath often shined upon You hath opened and revealed things secret that were hidden but that we may bring untaught men to the Light and may suggest to the ignorant the Reasons and Causes of Your Pious and Religious Works and Deeds Indeed those great Actions dayly performed by Your Virtue thorowout the whole habitable World in order to the promoting the Worship and Honour of God the supream King are celebrated in the mouthes of all Mortals But the Monuments of Gratitude which You have consecrated to Your Preserver and Saviour in Our Country I mean in the Province of Palestine and in that City whence as from a Fountain-head the Salutary Word hath powred forth its refreshing streams upon all men and the Trophies of that Victory gained over Death which You have erected in the Edifices of Oratories and in the Dedications of Sacred Houses I say those Lofty and most beautifull Works of an Imperial Magnificence Structures truly Imperial erected about the Salutary Martyrium a Monument that deserves an Immortal Memory contain a Reason for their having been built which is not equally apparent and manifest to all persons 'T is certain they who have been enlightened by the Celestial power and influence of the Divine Spirit do know and understand the true Cause of Your raising those Structures and on account thereof do deservedly admire You and do stile that Your purpose of mind a blessed resolution as proceeding from no other than a divine impulse But those who are unskilled in matters divine in a most immoderate manner deride and scoff at that work by reason of their blindness of mind supposing it to be a mighty indecency and a thing unbefitting the Majesty of so great an Emperour to employ His care about the Monuments and Sepulchres of dead Bodies For would it not have been better may some one of these persons say to observe and keep Our Ancestours Rites and to appease the Hero's and Gods worshipt in each Province and not to detest and abhor them on account of such calamities as these For either they must be affected with divine honours in the same manner with this person by reason of that likeness there is in their miseries and infelicities or else if they are to be rejected as being obnoxious to humane sufferings 't is just that the very same sentence be pronounc't against Him also These words will peradventure be said by some one of those persons having first contracted His Brows and in His own vain opinion thinking Himself wiser than others and with much of gravity extolling his own arrogance To whom nevertheless a pardon of his ignorance is vouchsafed and not to him only but to every one who hath erred from the right way by the Gracious and mercifull Word of the Most Excellent Father who hath Founded Schools and places of Instruction all over the whole world in Countries and Villages in fields and desert places and in all Cities whatever and freely invites all persons to learn the Divine Precepts and like a most indulgent Saviour and Physitian of Souls perswades both Greeks and Barbarians Wise and Simple Poor and Rich Servants and Masters Governours and the Governed the impious the unjust the unlearned the unclean the blasphemous to come yea to hasten to a Divine Cure With a loud voice therefore proclaiming to all persons oblivion of their former wickedness thus He heretofore cryed out saying Come unto Me all ye that labour and are heavy laden and I will give you rest And again I am not come to call the righteous but sinners to repentance And He adds the reason saying For they that be whole need not a Physician but they that are sick And in another place I desire not the death of a sinner so earnestly as I desire his repentance Hence it is that only that person who has been instructed in the knowledge of things Divine as soon as he shall have been acquainted with the reasons of that care and diligence imployed about the forementioned Works must of necessity acknowledge a far more excellent instinct than that which is meerly humane to have been in our Emperour and must admire His Pious disposition towards the worship of God and must believe that this Care and Sollicitude in reference to the Monument of the Salutary Resurrection was not exerted without Divine appoyntment but was really the product of the inspiration of that God whose faithfull servant and Minister of good things the Emperour boasts
Father of His own Word as of His Onely-Begotten but He Himself acknowledges no superiour Cause Therefore He Himself is the Onely God but the Onely-Begotten proceeds from Him He is the Saviour of all the One Word of God who pierces thorow all things Indeed this sensible World as 't were some many-string'd Harp made up of dislike chords whereof some are sharp others flat some slack others strain'd and othersome betwixt both but all well fitted and proportion'd according to the Rules of the Art of Musick in the same manner this world consisting of many parts and compounded in a various manner of Cold namely and its contrary Heat and again of a moyst substance and dry the contrary thereto and of all these making up one Harmony may fitly be styled the Great Musical Instrument and Composure of the Great God But the Divine Word who neither consists of parts nor is made up of Contraries but is indivisible and uncompounded with great art and skill does play upon this musical Instrument the Universe and makes such a melody as is gratefull to his Father the supream King and befitting Himself For as in one Body the Members and parts the Bowels and almost innumerable Entrails are compacted and set together but one invisible soul is diffused through all its parts one mind which is indivisible and incorporeal so also in this Universe the World it self consisting of many parts is made up into one but the Word of God whose power is manifold and Omnipotent is in like manner One and passes through all things and is without wandring diffused and spread over all things and is the cause of all things that are made in them Do you not with your eyes see this whole world How one Heaven containes innumerable Quires of Stars which go their Rounds about it Again how One Sun leads up the many other Daunces of the Stars and by the transcendency of His Own Light obscures the splendour of all the rest In the same manner the Father being One his Word must be One also as being the excellent Off-spring of the excellent Father But should any person complain because there are not more such a One has as good reason to find fault because there are not more Suns more Moons more Worlds and a thousand things beside whilst like a mad man he attempts to subvert and discompose those things which are right and well-constituted by Nature For as in things visible One Sun does enlighten this whole Sensible World so in things intelligible One Almighty Word of God illuminates all things in a manner to us unknown and invisible For even in Man himself one Soul and one Faculty of reasoning is the Framer of many things all under one for one and the same mind having been instructed in the knowledge of many matters attempts both to till the Ground and to build a Ship and to steer it and to set up an House Also one mind and reason in man is capable of numerous Sciences For one and the same mind is skill'd in Geometry and in Astronomy and delivers the rules of Grammar and Rhetorick and Physick nor is the mind Mistress of these Liberal Sciences only but of Arts Manual also And yet no man was ever hitherto of Opinion that there are many Rational soules in one body nor hath any one admired or had a suspicion of many substances in the same man because he is capable of being skill'd in many Sciences Let us suppose any one to have found an unform'd Lump of clay and after He has softened it with his hands to have fashioned it into the shape of a living Creature the head in one figure the hands and feet in another and again the eyes in another as also the cheeks in another and likewise by the Art of a Potter to have formed the ears mouth nose breast and shoulders Although there are many figures parts and members formed in this one Body yet it must not therefore be thought that there were as many Framers of this Work but we must acknowledge the Artist of the whole work to be but one and must necessarily commend that single person who by the help of one Reason and one Faculty has framed the whole Work The same is to be thought concerning this whole world which although it be one yet consists of many parts Nor must we therefore suppose many framing Powers or name many Gods but must attribute the appellation of Divinity to the true God's One power and wisdom which is compleatly furnished with all manner of sagacity and with the perfection of Harmony which by One and that a singular power and virtue passes thorow all things and goes through the whole world and constitutes and enlivens all things and lastly from it self gives a various supply to all and singular Bodies and Elements So also one and the same impression of the Solar Light at one and the same instant illustrates the air enlightens the eyes heats the sense of touching fattens the earth and gives increase to plants besides it constitutes Time rules and leades the Stars goes round Heaven beautifies the world and renders the power of God manifest and apparent to every one and all these things it performs by one and the same force of its own Nature In like manner the Nature of Fire refines gold melts lead dissolves wax dries clay and burns wood so many and such great things it performs by one power and faculty that namely of burning In the very same manner the Word of God the supream Moderatour of all things who passes through all things exists in all things and overspreads all things as well Celestial as Terrestrial governs things invisible and visible and by unspeakable powers rules the Sun Himself Heaven and the whole world is present with all things by his active power and goes thorow all things And on the Sun Himself and on the Moon and the Stars He sheads forth a perpetual light out of His own Fountain of light The Heaven which He hath made as the most sit resemblance of His own Greatness He does for ever govern But the Powers which are beyond Heaven and the world it self namely the Angels and Spirits and the intelligent and rational substances are by Him filled and enricht with life and light and wisdom and all manner of Virtue and Beauty and Goodness out of his own Treasures Lastly by one and the same framing Faculty He never ceases from furnishing the Elements with substance and Bodies with mixtures and Temperaments and moreover with Forms and Figures and innumerable Qualities as well in living creatures as plants not only in rational Beings but in Brutes differâ—â—cing and distinguishing all things with an admirable variety and by one and the same power plentifully supplying all things with all things hereby most clearly demonstrating that not an Harp consisting of seven Chords but this one all-Harmonious World is the
the stomack with a Launce and thus he laid him on a pile of wood set on fire and wholly consumed him In Egypt likewise innumerable slaughters of men were committed For at Heliopolis three men were every day sacrificed to Juno the barbarousness of which thing King Amoses having lookt into and rightly considered ordered the like number of men made up of wax to be substituted in their room Also in the Island Chius they sacrificed a man to Bacchus Omadius and they did the like in Tenedos In Lacedaemon they performed a sacrifice to Mars by offering men and they did the very same in Creet where they sacrificed a man to Saturn At Laodicea in Syria a Virgin was every year sacrificed to Minerva in place of whom a Hart is now offered Moreover the Libyans and Carthaginians appeased their own Gods with humane sacrifices Also the Dumateni of Arabia offered a Boy in sacrifice yearly whom they were wont to bury under the Altar History does inform us that all the Greeks in general before they marched out to war usually sacrificed a man and the Thracians and Scythae are recorded to have done the like The Athenians mention the Virgin-daughters of Leus and the daughter of Erechtheus as offered in sacrifice amongst them And who is ignorant that even at this present in the City Rome on the Feast of Jupiter Latiaris a man is sacrificed The most approved persons amongst the Philosophers have by their own testimony evidenced that these things are thus Moreover Diodorus who composed an Epitome of Libraries says that the Africans offered as a publick sacrifice two hundred of their noblest Boyes to Saturn and that three hundred other persons voluntarily presented their own sons not fewer in number to be sacrificed But Dionysius the Writer of the Roman History does relate that Jupiter himself in his own name and Apollo required Humane sacrifices in Italy from those termed The Aborigines and says farther that those persons from whom these sacrifices had been required offered a portion of all manner of Fruits to the Gods but because they did not sacrifice men also he adds that they fell into all sorts of Calamites and that they could not procure a relaxation from these mischiefs till such time as they had Decimated themselves And that being in this manner compelled to take off every tenth man by offering him in sacrifice they became the Occasioners of the depopulation of their own Country With so many and such great Calamities was the whole Body of mankind heretofore afflicted Nor yet was this the only unhappiness wherewith men were attended but they were slaves to infinite other and those deplorable and incurable mischiefs For all the Nations disperst thorowout the whole world both Greeks and Barbarians stirred up as 't were and provok'd by a devilish impulse were seized with the horrid and most sore disease of Sedition in so much that the Sons of Men were unsociable and irreconcileable one to another the great Body of Common Nature was torn piece-meal and its members scatter'd here and there and in every corner of the Earth men were dis-united and strove with one another on account of their different Laws and Forms of Government And not only this but being enraged by frequent commotions and insurrections they made attacks upon one another so that they spent their whole lives in continued fights and intestine wars nor durst any one unless arm'd at all points like a warriour stir abroad and travel whither he had a mind to go Moreover throughout all Countries and in the Villages the Boors wore swords and possest themselves of provisions of Arms rather than of Tools and furniture to till the ground and to pillage and make slaves of such of the neighbourhood as they had taken Prisoners was by them placed to the account of valour Nor were they satisfied only with this but taking an occasion of leading unclean and wicked lives from those Fables which they themselves had coyn'd concerning their own Gods they ruined their own souls as well as bodies by all the ways and methods of intemperance Nor did they acquiesce herein but passing those Bounds and Limits which Nature has set they proceeded farther and abused one another by the commission of such acts of Obscenity as are as unfit to be declared as incredible And men with men wrought that which is unseemly and received in themselves that recompense of their errour which was meet as the Sacred Scriptures do express it Nor were they satisfied herewith but having deprav'd those Notions concerning God infused into them by nature they lookt upon all affairs here below as not managed with any thing of Care and Providence but ascribed the Origine and Constitution of this Universe to rash and fortuitous Chance and to fatal Neoessitie Neither did they end here but supposing their souls to perish together with their Bodies they lead a brutish and lifeless life not searching into the nature of the soul not expecting the Tribunals of Divine judgment not weighing in their minds the rewards of virtue or the punishments of an unrighteous and wicked life Moreover whole nations enslaved to various sorts of impiety consumed away in a brutish course of life as if rotted by some inveterate disease For some made horrible and most unnatural Mixtures with their own Mothers others married their own Sisters others debauch'd their own daughters And some murdered strangers who had come to them others fed upon humane flesh others strangled their aged people and afterwards feasted on them others cast them to dogs whilst they were yet living to be devoured by them The time would fail me should I attempt to give a particular Narrative of all those mischiefs of that complicated and inveterate disease which had seized the whole Body of mankind These and ten thousand more of the same nature with these were the calamitous distempers on account whereof the most Gracious Word of God compassionating His own Rational Flock heretofore by some of His Prophets and long after that by other pious men and then by those famous and illustrious persons who lived in the following ages incited those that were despair'd of and lost to their own Cure and partly by Laws partly by various exhortations and partly by all manner of instructions He infused into men the Beginnings and first Rudiments of Divine Worship But when Mankind stood not any longer in need of humane power but wanted an Assistant far superiour and more powerfull than man was in regard the Sons of men wandred in errour this way and that way and were most cruelly torn in sunder not by wolves and fierce wild-beasts but by terrible and raging Daemons and by furious and soul-destroying Spirits at length The Word of God in Obedience to His most Excellent Father's Command with all imaginable willingness came to us Himself and entred Our Tents Now the reasons of His
descent hither were the same with those I have mentioned above On account therefore of all which when He was come to the converse of Mortals He performed not that which had been usual and customary to Him for He was incorporeal and in an invisible manner could pass thorow the whole world and by His Works themselves demonstrated the Greatness of His own power to the Inhabitants as well of Heaven as Earth But He made use of a new and unusual manner of acting For having assumed a mortal Body He vouchsafed to discourse and converse with men with this designe that He might save Mankind by its like BUt come on in the procedure we will declare on what account the Incorporeal Word of God having assumed a Body as an instrument was present and conversant with men And by what other method could the Divine Essence which can't be touched is immaterial and invisible shew it self to those who seek for God in matter and below on the ground and who any other way were unable or at least unwilling to inspect the Parent and Maker of all things unless He had exposed Himself to view under an humane Form and Shape Hence it was that by the most agreeable assistance of a mortal Body He descended to a Converse with men because such a Body was familiar and acceptable to them For as the common proverb assures us Like loves its Like In the same manner therefore the Word of God shewed Himself to those who were lead by a sense of things Visible and who sought Gods in Statues and Sculptures of lifeless Images and fancied that the Deity dwelt in matter and in a Body and lastly who termed mortal men Gods On this account He procured Himself the Instrument of a Body as some most holy Temple the sensible habitation of a rational Faculty a venerable and most sacred Statue of far greater worth and value than every inanimate Image For an Image consisting of lifeless matter which has been form'd into an humane shape by the hands of sordid and mean Mechanicks the substance Whereof is either Brass or Iron Gold or Ivory Stones or Wood is a most fit and commodious Mansion for Daemons But that Divine Statue fram'd and polisht by the Omnipotent industry of Divine Wisdom was a partaker of Life and an intellectual substance A Statue that was filled with all manner of Virtue a Statue that was the Residence of God the Word and a holy Temple of the most Holy God The Inhabitant whereof God The Word was conversant amongst and became acquainted with mortals by means of an Instrument that was familiar and of kin to them nevertheless He submitted not himself to the like passions with men neither as an humane mind is was He bound by the Bonds of the Body nor being made worse than Himself did He change His own Divinity For as the Rayes of the Sun which though they fill all places and touch Bodies that are dead and impure yet suffer nothing therefrom so and in a far more excellent manner also the incorporeal Power of God The Word neither suffers any thing nor is He sensible of any detriment in reference to His own Essence nor does That ever exist worse than It Self when being Spiritual It touches a Body In this manner therefore the Common Saviour of all exhibited Himself Beneficent and Salutary to all demonstrating His wisdom by the Instrument of an humane Body which he had assumed no otherwise than a Musician does shew His skill by an Harp We are told in the Fables of the Greeks that Orpheus by melody appeased all sorts of wild beasts and mitigated the rage of savage monsters by His skilfull strokes on the Chords of his Instrument And this is both commonly reported amongst the Greeks and also believ'd to be true namely that the lifeless Harp tam'd the wild-beasts and moreover that it removed the Oakes which were ravisht by its Musick But the all-wise and all-harmonious Word of God when He would administer all methods of cure to the souls of men which were depraved by a manifold improbity took into his hands a Musical Instrument the composure of his own wisdom namely the Humane Nature on which instrument He play'd Tunes and by it did not charm Brutes as Orpheus did but Creatures endued with reason civilizing the Morals of all persons as well Greeks as Barbarians and healing the outragious and brutish perturbations of their minds by the Remedies of His Divine Doctrine And like some expert and knowing Physitian applying to these sick minds which sought the Deity in matter and in Bodies a Natural apposite and fit Medicament He shewed God in Man After this in regard He manifested no less care towards Bodies than towards Souls even the eyes of flesh beheld some stupendious miracles and divine Wonders and Works of His own omnipotence But in the interim by a corporeal mouth and Tongue He desisted not from instilling saving Precepts into the ears of flesh In fine He performed all things by the Humanity which He had assumed on their account who could no otherwise than only by this means be made sensible of His Divinity And these things He performed in obedience to His Father's Counsels Himself continuing the same that He was before with the Father neither changing His Essence nor loosing His own Nature not bound with the Bonds of flesh nor making His abode in that place where His Humane Vessel was and altogether hindred from being present in other places But during that very interim wherein He was conversant with men by His presence He filled all things and was with the Father and was in the Father and in that very instant took care of all things together as well those which are in Heaven as them on earth Neither was He excluded in the same manner that we are from being present every where nor hindred from performing divine works according to His usual manner But those things which were of Himself He delivered to the Humane Nature but on the other hand He received not those things which were of the Mortal Nature it self He did indeed confer Divine power on mortal Nature but on the contrary He drew nothing from a participation of the Mortal Nature Therefore neither was He any way polluted at such time as His Body was born nor again at such time as His mortal Body was dissolved did He in regard He is impassible suffer any thing in reference to His Essence For neither if an Harp should by accident be broken or the Chords thereof burst is it necessary that He Himself should suffer any thing who playes upon the Harp Nor if the Body of any wise man happen to be punished is there any reason we should affirm that the wisdom in that wise man or the Soul in that Body is either mangled or burnt In the very same manner and on a
His hands by casting it into the fire and afterwards by pulling it out of the flames entire and unconsum'd in the very same manner the Word of God who confers life on all desirous to demonstrate that mortal instrument which He had made use of in order to the salvation of men to be superiour to Death and to render it a partaker of His own life and immortality underwent a most usefull and advantagious dispensation forsaking His Body during a very short time and surrendring up to Death that which was mortal that its own nature might hereby be proved then soon after rescuing it from Death again in order to the manifestation of His Divine Power by which power He made it apparent that that Eternal Life which He had promised was superiour to all the force of Death Now the reason of this thing is evident and perspicuous For whereas it was altogether necessary for His disciples that with their own eyes they should see a manifest and undoubted Reparation of life after death in which life He had taught them to place their Hopes in regard His design was to render them Contemners and Vanquishers of death not without reason it was that He would have them behold this with their own eyes For it behoved such persons who were about entring upon a pious Course of life by the clearest view to behold and imbibe this first and most necessary Lesson of all and much more those who were forthwith to Preach Him thoroughout the whole world and to declare to all men the knowledge of God the foundation of which knowledge had before been laid by Him amongst all Nations Which persons ought to rely and ground upon the firmest and most undoubted perswasion of a life after death to the end that without any fear or dread of Death they might with alacrity undertake the Combat against the errour of the Nations who worship many Gods For unless they had learnt to dispise Death they would never have been provided against those perils they were to undergo Wherefore when as 't was requisite He would arm them against the power of Death He did not deliver them a Precept in naked words and bare expressions nor as the usage of men is did He compose an Oration concerning the immortality of the soul made up of Perswasives and Probabilities but really and actually shewed them the Trophies erected against Death This then was the first and most Cogent reason of Our Saviour's engagement with Death For He shewed His disciples that death which is formidable to all was nothing and by a clear view rendred them eye-witnesses of that Life promised by Him which very life He made the First-Fruits of our common hope and of a future life and immortality with God A second reason of His Resurrection was the demonstration of that Divine Power which had dwelt in His Body For in regard men had heretofore deified mortal persons who had been vanquished by Death and had usually termed them Heroes and Gods whom Death had subdued on this very account the most Compassionate Word of God did even here manifest who He was shewing men that His own nature was above Death And He not only raised His Mortal Body after 't was separated from His Soul to a second Life but proposed that Trophy of immortality which by His conquest of Death He had erected to be viewed by all and in His very death taught that He alone was to be acknowledged the true God who had been crown'd with the Rewards of Victory over Death I could also assign you a third reason of Our Lord's death He was a Sacred Victim offered up for the whole Race of mankind to God the Supream King of the Universe A Victim sacrificed instead of the Flock of men a Victim which routed and destroyed the Errour of Diabolical Superstition For after that one Victim ad eximious sacrifice namely the most Holy Body of Our Saviour was slain for mankind and offered up as the Substitute to ransome the Life of all Nations who being before bound by the impiety of Diabolical Errour stood convict of Treason as 't were thenceforward all the power of impure and profane Daemons became extinct and all manner of terrestrial and fraudulent Errour was forthwith weakened dissolv'd and confuted The Salutary Sacrifice therefore taken from among men namely the very Body of the Divine Word was sacrificed in place of the whole Flock of men And this was the Victim delivered unto death concerning which mention is made in the Expressions of the Sacred Scriptures which are sometimes worded in this manner Behold the Lamb of God which taketh away the sin of the world sometimes they run thus as a sheep He was led to the slaughter and as a Lamb before His Shearer He was dumb And they likewise tell us the reason by adding these words He bears our sins and is tortured with pain for us and we esteemed Him to be in labour and in stripes and in affliction But He was wounded for our sins and He was bruised by reason of our iniquities The chastisement of our peace was upon Him with His stripes we are healed All we like sheep have gone astray every one has wandered in His own way and the Lord hath delivered Him for our sins For these reasons therefore the Humane Instrument of God the Word was sacrificed But this Great High-Priest consecrated to God the Chief Governour and Supream King being something else besides a Victim namely The Word of God The Power of God and The Wisdom of God soon recalled His mortal Body from death and presented it to His Father as the First-fruits of Our common Salvation having erected this for all mankind as the Trophy of that Victory which He had gain'd over Death and over the Army of Daemons and made it the final Abolishment of those humane Victims which of old had been usually offered in sacrifice BUT whereas these things are thus 't is now seasonable we should come to the demonstrations if indeed the truth of these matters has any need of demonstration and if it be indeed necessary to produce testimonies in confirmation of deeds that are manifest and evident Take therefore these demonstrations having first prepared your ears in order to a candid hearing of our discourse All Nations upon the Earth were heretofore divided and the whole Race of men was minc't into Provinces into various dominions over each Nation and place into Tyrannies and manifold Principalities On which account fights and continued Wars Depopulations and Captivities as well in the Countries as Cities never left them Hence the numerous Subjects of Histories Adulteries and Rapes of women hence the calamitous destruction of Troy and those Tragedies of the Ancients whereof mention is made amongst all men The Causes of which calamities should any one ascribe to their errour in
at this present Visible For no man since the Creation either amongst the Grecians or Barbarians hath ever exerted such mighty Efforts of a Divine Power as Our Saviour has done But why do I say men when as even they who amongst all Nations are styled Gods have not been endued with such a mighty power upon Earth Or if the thing he otherwise let Him that is desirous make it out to us Let any of the Philosophers come forth and inform us what God or Hero was ever heard of from the very first Beginning of Time who hath delivered to men the Doctrine of an Eternal Life and a celestial Kingdome in such a manner as Our Saviour hath done who has induced innumerable multitudes of men thorowout the whole world to live in a conformity to the Precepts of a celestial Philosophy and has perswaded them that they should aspire to Heaven and hope for those Mansions there provided for Pious Souls What person whether God or Hero or man hath euer overspread and enlightened the whole world from the rising as far as the setting Sun with the brightest Beames of His Own Doctrine running in a manner the same Course with the Sun in so much that all Nations where ever inhabiting perform one and the same worship to The One God Who whether God or Hero hath crush't all the Gods and Hero's both Grecian and Barbarian and hath made a Law that no one of them should be esteemed a God and hath so far prevailed that this His Law should obtain every where after which when He was opposed by all He Himself being but One hath routed the whole Force of His Adversaries hath vanquished all those who had always been accounted Gods and Hero's and hath brought the matter to this Issue that all over the whole world even from its remotest Limits He Himself should alone be termed The Son of God by all Nations Who hath commanded them who inhabit this vast Element of the Earth as well those in the Continent as them that live in the Isles that meeting together every week they should observe that termed the Lord's day and celebrate it as a Festival and that they should not feed fat their own Bodies but should make it their business to enliven and cherish their Soules with Divine instructions What God or Hero so opposed as Our Saviour hath been hath erected Victorious Trophies over His Enemies for from the first Times hitherto they have not ceased their Hostilities both against His Doctrine and People But He being invisible by an undiscern'd Power hath advanced His own Servants together with the Sacred Houses to the height of Glory But what necessity is there with so much of earnestness to attempt a Narrative of Our Saviour's Divine Performances which exceed all manner of expression In as much as though we be silent the Things themselves do cry aloud to those who are possest of Mental Ears Undoubtedly this is a new and wonderfull thing and which was once only seen amongst the Race of mankind that such signal Blessings as these should be conferred on men and that He who really is the only Son of God from all eternity should be visible on earth BUT these things which You have heard from us will perhaps be superfluous to You Great Sir Who by experience it Self have frequently been made sensible of the presence of Our Saviour's Divinity and who not so much in words as deeds have approved Your Self a Preacher of the Truth to all men For You Your Self Dread Sovereign When You shall have leisure can relate to us if You please innumerable Appearances of Our Saviour shewing You His Divinity innumerable Visions in Your sleep I mean not those Suggestions of His to You which to us are secret and inexplicable but those divine Councils and Advises infused into Your mind and which are productive of matters universally advantagious and every way usefull in reference to the Care and Providence of Humane affairs You will likewise unfold to us in such a manner as they deserve the apparent assistances of God Your Defender and Keeper in Your Wars the Ruine of Your Enemies and those that combin'd and plotted against You Your Rescues in dangers Your ready and expedite knowledge in difficulties Your defence in Solitudes Your industry and readiness in straits and distresses Your fore-knowledges of things future Your Provident Care in reference to the whole of affairs Your deliberations concerning matters uncertain and obscure Your undertakings in relation to the most momentous Things Your Administration of Civil matters Your Ordering of Your Military Forces Your Reformations every where Your Constitutions in reference to publick Right Lastly Your Laws which are of singular use to the Lives of men You will likewise without any Omission recount each of those matters which are obscure to us but most apparently manifest to Your Self alone and are kept deposited in Your Imperial Memory as in some secret Treasuries In regard to all which particulars as 't is likely when You had made use of the very same clear and cogent Arguments of Our Saviour's Divine Power You raised a Basilica as a Trophy of His Victory gain'd over Death a Fabrick which You design'd all should view as well the Faithfull as Infidels and an Holy Temple of the Holy God and most stately splendid and glorious Monuments of an immortal Life and a divine Kingdom and You gave sacred Gifts in memory of the Victory of Our Saviour the Supream King Gifts that are every way sutable to the Donour and which do most exactly befit an Emperour who is a Victor Wherewith You have adorned that Martyrium and Monument of immortal Life that in Royal Characters You might express and represent the Celestial Word of God to be the Victor and Triumpher to all Nations and as well really as verbally might publish a Pious and Religious Confession of God in expressions which are clear and that can't be obscur'd THE END THE INDEX Of the Chief Matters contained in the Text of these HISTORIANS The First Number shews the Page the Second the Column A. ABari or Abares a Scythick Nation being heavily opprest by the Turks leave their habitation and come to the Bosphorus 500. 1. at length lodge themselves on the banks of the Danube ibid. They make an excursion as far as the Long Walt and take many Cities 519. 2. Abasgi embrace the Christian faith under Justinian 486. 2. Abdas Bishop of Persia. 373. 1. Abdâ—â— son of Abdus and Edessen cured by Thaddaus 15. 1. Abgarus or Agbarus King of the Edessens sends a Letter to Christ. 14. 1. Christ's answer to Abgarus ibid. Ablabius a Rhetorician and a Bishop 374. 2. Abramius Bishop of Urimi 304. 1. Acacius Bishop of Amida melts down the sacred Vessels and with their price redeems captives 379. 2. Acacius Bishop of Beroea in Syria 365. 2. Acacius Bishop of Caesarea 247.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arius says Athanasius de Adv. Christi prosesses the flesh only to be the Cover of the Deity and asserts the Word to have been in the flesh in the stead of our inner man that is the soul. In this opinion he was followed by Eunomius as Theodoret informs us Contr. Haeres book 5. chap. 11. But the Apollinarians differred from him for they distinguished as we may see from this passage in our Socrates between the soul and mind of man acknowledging in the second Edition of their Heresie that God the Word assumed an humane Body and a Soul which latter Arius and his crew denied but not the mind or spirit of man the place whereof was supplied said they by the Word it self This Phylosophick notion making Man consist of three parts a body a soul and a mind they borrowed from Plotinus so says Nemeseus in his de Nat. Hom. * Or Proceeded to a War against c. a We have the same account in Idatius's Fasti Tauro Florentio his Coss. c. in the Consulate of Taurus and Florentius Constantius Augustus died at Mopsucrinae in the confines of Cilicia a Province of Phaenicia on the third of November And Julianus made his entry into Constantinople on the eleventh of December But what Socrates adds to wit that Julian was proclaimed Emperour in that City must be so understood not as iâ— that were the first time of his being saluted Emperour For he had been proclaimed Emperour in the Gallia's a long while before whilst Constantius was alive But upon his entry into Constantinople he was declared Emperour by the senate and Constantinopolitans and â—ook possession of the Empire of the East Vales. * That is Gallus and Julianus b There are several Epistles of Libanius's extant written to this Nicocles particularly the seventh Epistle of his fourth book wherein Libanius excuses the insolency of a Citizen of Antioch who had abused him amongst other passages he says that the fault of one Citizen was not to be ascribed to the whole City For in a City containing an hundred and fifty thousand inhabitants 't is not to be wondred at if one bad Citizen be â—ound wheras neither in your Sparta which yet has Lycurgus for its Law-giver all are alike good and generous Vales. * That is Constantinople c This Oration of Libanius's Against the School-masters is not to my knowledge now extant Vales. d Maximus of Epirus or the Philosopher of Bizantium is mentioned by Suidas he wrote concerning insoluble Questions and concerning numbers as also a Comment upon Aristotle which he dedicated to Julianus the Emperour his Scholar Now if this be true Julianus had two Maximus's his masters in Philosophy the one an Epirote or a Byzantine the other an Ephesian There is extant an Elogue of Maximus the Ephesian in Libanius's fourty first Epistle of his fifth book his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and the Philosophy which he received from Maximus the Improver of Philosophy whilst be lived and its Extinguisher when he died Vales. e Epiphanius Scholasticus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here a Crown of Laurel with which the Cities were usually adorned Indeed the Provinces of the Roman Empire were wont to be represented in this habit wearing Crowns like Towers upon their heads as may be seen in the Notitia Imperii Romani Yet any one may conjecture that this place should be thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which the Cities adorn the Emperours Vales. * Or Chief Priest f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase here in the original is by Epiphanius Scholasticus rendred thus quaesitâ occasione he took an occasion c. But there may be another rendition of these words thus By doing hereof he raised a Civil War against Constantius having undertaken an expedition against him Vales. g The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie here to be fulfilled compleated or perfected Epiphanius Scholasticus therefore renders it thus non enim fine multo sanguine studium ejus Philosophi poterat adimpleri i. e. for the desire of this Philosopher could not have been accomplished without much bloud Musculus's Version which is declarari could not have been declared and also Christophorson's which is intetnosci could not have been discerned are in my judgment absurd Vales. * Or Force †Or without the damage of others h Translatours perceived not that this place was faulty I doubt not but Socrates wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rapines of Eusebius the principal person of the Bed chamber to him For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Provost or chief Officer of the sacred Bed-chamber which Office Eusebius then bore Socrates does frequently use this word in this sense as we may see in his second book chap. 2. Vales. i Gregory Nazianzen in his former Invective against Julian does confess also that the publick way or manner of travelling and conveying of necessaries from place to place was well rectified by Julian For Constantius had impaired it much by allowing the Bishops every where the use thereof that they might come to the Synods 〈◊〉 by him But what regulations Julianus made in this matter 't is hard to determine And yet we may conjecture from Socrates's words that the way of travelling by Chariots which was also called the Cursus Clavularis was put down by him and that travelling on Horse-back upon Horses provided for publick uses remained only in use Johannes Lydus has treated at large de publico Cursu in his book de Mensibus Vales. * See Eusebius's Eccles Hist. book 6. chap. 19. note p. ‖ The Persians suppose Mithra to be the Sun to whom they offer many sacrifices No person was initiated into the Mysteries hereof before he had arrived to them by certain degrees of torture and had declared himself holy and approved by sufferings †That is A secret place in the Heathen Temples to which none but their Priests had access a Or by all manner of treacheries for that 's the reading in the Sfortian M. S. Vales. a For an account of the reasons of the Alexandrians hatred towards Georgius consult Ammianus Marcellinus book 22. pag. 223 c. Edit Paris 1631. See also Epiphanius in Heres 76 to wit that of the Anoâ—oeâ— Vales. * Or good-behaviour b In the Florentine and Sfortian M. SS instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore I doubt not but this whole place is to be thus restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when you had repressed your fury c. Vales. c He means Artemius Commander in chief of the Forces in Egypt as he is stiled by Theodoreâ— book 3. chap. 17. Eccles Histor. who relates that he was deprived of his estate and beheaded by Julian because being Captain of Egypt in the reign of Constantius he had broken many images It was he who
confute this errour But it may be answered that after Basilius's death there was perhaps another usage observed in the Church of Caesarea For Socrates speaks of a Rite then in use when he wrote this History Vales. * That is those who have had two wives successively one after another †Or admitted that is to Communion * Or form of good life * Acts 15. 23 24 25 26 27 28 29. * Or were rather Jewish z The reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The accidents in which what sense there can be I see not I am of opinion it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symbolls which term Socrates makes use of a little above where he says to the end that the Symbolls might be fulfilled By Symbolls Socrates means the Legal ceremonies and commands for instance Circumcision which the Jews kept in their bodies but not in their hearts Nicephorus has worded this passage in Socrates thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Langus renders thus Siquidem Judai ea quae sic in corporibus accidunt majore studio quà m si animabus eveniant observare contendunt for the Jews also with a greater industry strive to observe those things which so happen to their bodies than if they hapned to their Souls You see that neither Nicephorus nor his Translatour apprehended Socrates's meaning Socrates speaks concerning the Jews who observed the law of works in their bodies rather than their hearts whom the Apostle Rom. 2. 28. terms Jews outwardly Vales. * See chap. 20 at the beginning †Chap. 21. * Or things which are not †See chap. 12. of this book a Theodoret gives an account of these Hereticks book 4. Haeret. Fabul Vales. * That is a Cakeseller †Selenas * Or Precedency b It must be twenty five years and accordingly Epiphanius Scholasticus read it For from Arcadius's third and Honorius's second Consulate in which year these things were done which Socrates does here relate to the Consulate of Monaxtius and Plinta or Plintha there are twenty five years Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Consulate it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Reign For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept into this place from the following line Vales. * See book 4. chap. 13. †See book 4. chap. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grosly and rudely †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd or frigid ‖ Or I am larger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred thus Magister Scriniorum Imperatoris Master of the Emperours Desks for the Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latins term Magistros Scriniorum Masters of the Desks as Cujacius has truly remark't But Salmasius in his notes on Vopiscus pag. 481 affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Proximi of the sacred Desks not the Masters For his opinion is that there was only one Master of all the Desks who had under him four Antigraphei or Proximi that is Clerks to wit one in each Desk But Salmasius is disproved first by the Theodofian Code and secondly by the Notitia Imperii Romani For in the Notitia Imperii Romani there are four Masters of the Desks of the Roman Emperours reckoned to wit the Master of the Memory the Master of the Letters the Master of the Libells and the Master of the Greek Letters And in the Theodosian Code in the sixth Book there is a particular Title de Magistris sacrorum Scriniorum whom the Emperours will have preferred before the Vicarii But concerning the Proximi there follows another Title at a great distance from this wherein the Emperours give order only that the Proximi after two years space should leave the Scrinia and be followed by the Vicarii From whence 't is evident that the Proximi of the Desks are distinguished from the Masters for the Masters were chosen by the Emperours Codecill or Letters Patents as were the rest of the Officers of the Pallace But the Proximi came to that place by degrees and order of promotion and they were more than one in every Desk whereas there was but one Master in each Desk The Proximi therefore are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard there were only four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are informed from the Glosses of Julianus Antecessor See Petrus Patricius in Excerpt Legationum Philostorgius relates that Eugenius was preferred to the dignity of a Master before he broke out into his Tyranny Vales. b Instead of Gallia the Less the reading in the Florentine M. S. is truer thus Galatia Although Arbogastes was not born in Gallia but in Francia as all Historians agree Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduced we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hired Vales. d Valentinianus Junior was murthered at Vienna in Arcadius's second Consulate which he bore with Rufinus as Idatius rightly informs us in his Fasti. But Marcellinus says that fact was perpetrated in the Consulate of Tatianus and Symmachus on the Ides of March. Notwithstanding this appears to be false from the fourth and fifth Law in the Theodosian Code de Apostatis Vales. e Zosimus in his fourth book says that only Arcadius was left by Theodosius at Constantinople and that Honorius followed his Father in his Expedition against Eugenius The same is asserted by Marcellinus in his Chronicon But Philostorgius agrees with Socrates Vales. * Or made preparations f Here there is a defect in the Greek Text these words from Aquileia thirty six miles being wanting Which Valesius says he perfected from Antoninus's Itinerary and from Sigonius in his ninth book de Imperio Occidentali * Or routed * Or running of horses * Or the Western parts †Or the sight * Or as seems indeed to be plainer and more perspicuous but is notwithstanding lower and more mean a This whole clause either because according to the proverb truth is bitter is in my judgment to be expunged in regard it disturbs the sense Or if it has a place here it must be put at the close of the period after these words extoll not their actions If this displeases any one 't will be sufficient to expunge the parcticle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either and put this clause to the head of that following Vales. b To wit in the Comoedies of Menander and others You may see the same in Plautus's and Terentius's Latine Comoedies wherein the Servants do usually call their Masters barely by their names Vales. a Zozimus book 5. relates that Alaricus and the Goths not the Hunni were sollicited by Rufinus to invade the Roman Provinces The same is assertâ—d by Marcellinus in his Chronicon But Sozomen book 8. chap. 1. agrees with Socrates Not is there any disagreement between the forecited Authors For Rufinus called in both those Nations against the Romans the Goths first under their Chief Alaricus after the Goths were routed by Stilichon
of the Heathens See chap. 43 note b. But Christophorson renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterea besides as if it 't were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Eusebius expresses himself at chap. 43. Vales. Valesius renders it in the same manner with Christophorson * Or Remeasurings †The punishment allotted him was as we are told to starve in the midst of plenty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words an Asterisk is to be placed For there is an imperfection which nevertheless may be made up from book 10. chap. 8. in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declining from the way of sober reason In the Fuk. Turneb and Savil. Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b He means Galerius Maximianus who was the first Authour and Ringleader of the Christians Persecution as Euscbius relates in book 8. of his Eccles. History Cedrenus writes that on the eighteenth year of Diocletian Maximianus had raised a Persecution against the Christians by the perswasion of one Theotecnus an Impostour Who having forged Acts of Pilate stuft with impiety against Christ Galerius made an establishment by an Edict that Masters should give them to their Schollars to be learned by heart But any one may perceive that Cedrenus is out here who attributes that to Galerius Maximianus which was performed long after by Maximinus This is an usuall mistake amongst the Greeks to confound Maximianus with Maximinus Vales. * Or Deadly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praeposition must be expunged Further this person termed the Latter is Maximinus Tyrant of the East Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or Searing-Irons †Or Hope * Or Invented †Or Of universall providence * Or Figure * Or Wrote * See Euseb Eccles. Hist. book 9. chap 10 note a. †Or Adhered to or closed with those very Actions or persons * Or Rebells against God †Or By the treachery of his Governours in each Province a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from book 10. chap. 8. of his Eccles. History where these passages occur almost word for word Further 't is strange that Eusebius should have made no mention either in his Ecclesiastick History or in these books of Basileus Bishop of the Amasâ—ni which Prelate nevertheless as all Greek Writers do agree was slain by Licinius's order But Philostorgius in the first book of his Eccles. History writes in express words that Basileus Bishop of Amasca in Pontus was present at the Nicaene Councill Further the Nicaene Councill as 't is manifest amongst all men was convened the year after Licinius's deposition Besides Athanasius in his first Oration against the Arians where he makes mention of the eminent Bishops who were either present with him at the Nicaene Councill or had approved of his opinion together with others names Basileus Bishop of Pontus Nor does he style him Martyr although he there terms Hosius Confessour The Acts also of Basileus which are extant in Metaphrastes seem to me foolish and fabulous And most of the passages which occur at the beginning of them are word for word taken out of Eusebius But that little story concerning the Virgin Glaphyra was in my judgment framed by some idle people Vales. * Or Siege a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk Manuscript and in S r Henry Savils Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in book 10. chap. 8. of his Eccles. History 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Constantine †Or Account ‖ Or Defence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In book 10. chap. 9. whence this passage is transcribed instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemency only which seems truer I had also rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless the Dative case may be taken for the Ablative put absolute Vales. * Or usuall †Or The signs or Marks of his good hope in God by the c. * Or Priests a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He alludes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guards of his Body As therefore the Emperours had always some Souldiers with them to guard their bodies so Constantine would have some Bishops who were the guards of his soul as 't were always present with him Further after the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be placed a point from the King 's and Fuketian Manuscripts which Chistophorson perceived not But in the Fuketian Turneb and Savil. Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he carried along with him A little after in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was informed that Constantine c. which is truer in my judgment Vales. The reading in Robert Stephens is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he himself Although our Manuscript Copies have no alteration here save that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the old sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he thought c. Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without controversie In the Fuketian Savil. and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without contradiction Vales. e It must as it seems be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So this whole place is to be restored In the Fuketian Manuscript 't is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the best reading and we have therefore followed it in our Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these words these following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are wanting in the Kings Manuscript and are added in the margin in a very modern hand If I may have leave to conjecture I think it should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Interpreters of Dreams and Aruspices or Sacrificers affirmed the like was c. Turnebus in his Copy had mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Augures In the Fuketian and Savil. Copies 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover the Interpreters of Dreams predicted c. Vales. †Or Sacrifices g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Manuscript this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceeded forth with great confidence pitching his Camp as well as 't was possible Which reading and punctation displeases not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies castrametari to pitch a Camp or lodge an Army Vales. * Or The War a It was the usage of the Heathens to light Tapers before the Statues of their Gods as may be observed from the 22 book of Amm. Marcellinus pag. 226 of Valesius's Edition
the memory by statley c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some thing seems to be wanting here or at least the words are transposed Therefore I would have the place restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erecting a sacred c. But Christophorson understood these words so as if Eusebius should say that Helena built two Churches in the Mount of Olives one on the top the other in the Cave which nevertheless I do not think to be true For the Authour of the Jerusalem Itinerarie tells us that one Church was built there by Constantine And Eusebius in his Panegyrick chap. 9. towards the end speaking of that Martyrium which Constantine built at Jerusalem expresses himself in the same manner as he does here viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where you see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned and used concerning one and the same Church And he terms the Basilica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because people came thither to pray but the whole Sacred House which being inclosed within one circuit contains within it self the Atrium Porticus's Secrelaric Baptistcrie and the Church it self he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Eusebius does most plainly declare below at chap. 50 of this book where he speaks concerning the Dominicum Aureum which Constantine built at Antioch And thus the passage of Eusebius in the close of his Panegyrick concerning Constantine's Tricennaliae is to be explained as likewise a passage in his tenth book and another in chap. 45. of this book where he joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt For there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called the Basilica or Oratory where the Altar is But the Church is termed that whole Building within the circumference whereof are contained the Atrium Porticus's Cells Baths and lastly the Oratory it self Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of the Itinerarium Hierosolymitanum has these words Inde ascendis in montem Oliveti ubi dominus discipulos docuit ante passionem Thence you go up to Mount Olivet where our Lord taught his Disciples before his Passion Bede in his book de Locis Sanctis chap. 7. has this passage Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est There is a third Church aâ—so of the same Mount at the South part of Bethanie where the Lord before his Passion spoke to his Disciples concerning the day of Judgment He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret Mysteries because the Lord then spake concerning secret things viz. about the end of the world concerning Christ's coming and the last judgment For even the Apostles came then to the Lord secretly as Saint Matthew says in regard they were desirous to know Mysteries and the Revelation of things future as Jerome on Mathew writes But that which Eusebius says viz. that our Loâ—d delivered these Mysteries to the Apostles in the Cave is not expresly recorded in the Gospel Yea the contrary seems possible to be made out from the Gospel For 't is related therein that the City Jerusalem was in sight to the Disciples when our Lord Preach't these things They were not therefore in the Cave but in an open place Yet it may be answered that that Cave had several holes of which sort there were many Caves in Palestine as the Itineraries inform us Indeed whereas Saint Matthew affirms that the Disciples came to our Lord secretly 't is probable that that discourse in the Cave was made by Our Lord whilst he stayed there Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word is to be expunged as being superfluous Eusebius seems to allude to the usage of the Gentiles who performed their Mithriaca Sacra Sacrisices in honour of the Sun in a Cave as Porphyry in his book de Abstinentia Jerome and others inform us The Fuketian Manuscript confirms our conjecture in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companions †Or The fruit * Or Magnificence of Imperial power †Or Right hand * Or She gave her self to be seen coming c. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it Sacella Chappell 's ‖ Or Grave and mean or frugal * Or Emperour Monarch and Lord c. †Or So Great ‖ Or Cherishing her with all c. * Or Undergoe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul therefore was reformed or new-framed These words seem to favour of Origen's doctrine to which our Eusebius was too much addicted For the souls of the Blessed are not reformed into an Angelick substance Indeed Origen believed that in the Resurrection Bodies would be turned into souls and Souls would be changed into Angels as Saint Jerome says some where Vales. a He means Rome For thither the dead Body of Helena Augusta was carried and after two years was conveyed to Constantinople as Nicephorus tells us book 8. chap. 30. But Socrates book 1. chap. 17. transcribing Eusebius's words interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New-Rome Which errour of Socrates Baronius does deservedly reprove in regard by the name of the Imperial City Eusebius is always wont to mean Rome Besides Constantinople was not yet dedicated and therefore could not be called the Imperial City whenas then it was only old Byzantium Nevertheless Cedrenus has followed Socrates who also adds this that Helena died twelve years before Constantine By this computation Helena must have died on the year of Christ 325 or 326. On which year nevertheless she is said by Eusebius and Rufinus to have gone to Jerusalem Besides after the death of Crispus Caesar and Fausta Augusta Helena was for some time alive as Zosimus attests book 2. Further Crispus was slain in the seventh Consulate of Constantinus Augustus which he bore with Constantius Caesar on the year of Christ 326 as 't is recorded in Idatius's Fasti. The death of Helena therefore may rightly be assigned to the year of our Lord 327 as Sigonius thinks book 3. de Imperio Occidentali Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 't is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have rendred it And so I found it mended in Moraeus's Book at the margin Nor is it otherwise written in the Fuk. and Savil. Copies and in the Kings Sheets Vales. * Or These things †Or Worthy of Emulation * Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is far more elegant So indeed it occurs written in the Fuketian Copy and in the Kings Sheets Vales. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the gore of bloud * Image †Or Fountains †Or Symbols a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is written
Word i. e. Christ. †Exist or continue firm a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think we must reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God who is c. For the chiefest Good is nothing else but the supream God So below at chap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Savilian Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an ill reading Vales. * Or Off-spring * Organs or instruments †Or Manifest b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred it artificialia such namely as are made by some instrument but are not begotten by Nature wherein nevertheless I do not agree with him For whereas Constantine does Philosophize throughout this whole Oration at this place also he has used Natural and Organical Bodies in the same sense that Philosophers are wont to take them namely for Bodies that are endued with Organs or Instruments fit for operation So Aristotle expresses himself when he defines the Soul thus the Act of an Organical Body But an Organical Body is more than a Natural one For there are some Natural Bodies which want Organs for instance Stones and other things of that sort Vales. c He alludes to the division of the world between those three Brethren Jupiter Neptune and Pluto which division the Greek-Theologi do talk of Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would continue to govern In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would administer or manage Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Negative particle hath been added by the Learned from conjecture as I think as also the words which follow next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which words occur neither in the Kings Copy nor in the Old Sheets not yet in Robert Stephens's Edition neither do they in any wise agree with the preceding words For Constantine does not now treat concerning Providence but he asserts only this that there is one Beginning of all things which he proves thus If there were more Gods than one each God would govern his own allotment but they would be very little solicitous that the whole world should always keep it self in one and the same order But we see the Contrary Therefore there are not more Gods than one This is Constantine's first argument against the Theologie of the Heathens I reade therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the sense is most evident and plain But whereas those words which I have set above are found in the Fuk. Savil. and Turnebian Copies there is no need of our Emendation Vales. * Or Generation f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to mine own arbitrement It might also be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly or most especially Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This passage seems to me very obscure Christophorson renders it thus Fac respons◠nobis per oracula dari ista tamen fieri non propriâ ac suâ vi sed ad deum aliquem pertinere But what the meaning hereof should be truly I can't see But having examined all things with more of attention at length I found out the true meaning of this place This therefore is what Constantine says If there be many Gods when I shall fall into calamity to which of them shall I address my self that he may acquaint me with the cause of my Misery and free me from it Let us suppose says he that for instance Apollo has answered me that 't is not in his power to deliver me but that that belongs to another God What is more plain than this sense It must therefore be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but belong to another God Many such Oracles as these are extant in the Histories of the Greeks where Apollo answers those who Consult him that they must appease Bacchus or Saturn if they have a mind to be delivered from their Calamity Vales. * Or The Errour in reference to Idols †Or Birth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy after the first word there is an Empty space capable of one word I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their kind c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it mended at the margin of Moraeus's Copy In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Conjunction Vales. * Or Rewards †Or Whoredoms and Wickednesses c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the margin of Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is corrected in Gruter's Copy Vales. * Or In the interim d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is truer in the Fuk Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Coffins †Or Immortal ‖ Or Incorruptible * Or Being partakers of the Body * Or Purge †Or Poured ‖ Or Everlasting * Or Invented the Creation of man So Valesius renders it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The three former words have been added by Learned men from M. S. Copies Nevertheless they occur not either in the Kings Copy or in the Old Sheets But I have set a point after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the authority of the Kings and Fuketian Copy and from the Old Sheets Which Christophorson having not perceived he joyned this with the following period Now the meaning of this place is this I affirm says he that as well man as the other things which are in the world are his workmanship who hath constituted all these things in order that is the workmanship of the Supream God It must therefore be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in S r Henry Savil's Book and as Christophorson seems to have read Then I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who hath established than which emendation there is nothing more certain In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression which he makes use of hereafter Vales. †That is Our first Parents b Here Constantine seems to place that Paradise wherein God put Adam without the Bounds of the earth Which was the Sentiment of very many of the Ancients Stephanus Gobarus chap. 11. had handled this probleme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Paradise is neither in Heaven nor on Earth but between them And this was the Title of the twelfth chapter that Paradise is the Jerusalem above and is in the third heaven and that the trees which are there are endued with understanding and knowledge and that Adam after his transgression was cast down from thence into the Earth Then follows a contrary assertion that Paradise is not in the third Heaven but in the Earth 'T is certain Tatianus in his Oration Contra Graecos does affirm that that Paradise wherein Adam was placed by God was not
here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the sense may be compleat For Constantine says that Virgil spoke both plainly and obscurely And that he had obscurely intimated the Divinity and Advent of our Saviour but had spoken plainly and openly after the manner of the Heathens and had named Altars and Temples The Fuketian Copy confirms our conjecture wherein 't is written exactly so as I had long before guess'd it should be Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery as Christophorson likewise read He has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man had mended it at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might answer to Virgils Verse Errantes Hederas Wild Ivy. But the Greek Rendition is looser and less bound up to the Original and in many places 't is far wide of Virgils meaning Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which emendation is so necessary that without it the sense is not plain In the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy instead of these words has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With Scaliger and Bongarsius I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it answers to those words of Virgil fallax herba veneni But in Moraus's Book 't is mended at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if you had rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the verse may stand good In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Amomum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 't is written in the Fuketian Copy But in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the meaning of this place is very intricate Musculus renders it thus Ipsis namque Dei Cunabulis Spiriâ—ûs Sancti Virtus fragrantes quosdam flores novam scilicet progeniem dedit For to the very Cradle of God the power of the Holy Spirit hath given some fragrant flowers to wit a new progeny But Christophorson translates it in this manner Ipsa enim Dei Cunabula Spiritâ—û Sancti Virtute fragrantes flores novae soboli extulerunt For the very Cradle of God by the power of the Holy Spirit hath brought forth fragrant flowers to a New off-spring Musculus therefore read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christophorson only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I rather approve of By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the new people of the Christians concerning whom Virgil hath spoken above in this Verse Jam nova progenies coelo demittitur alâ—o Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have added a Negative particle here thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might not understand which emendation the following words do mightily confirm But if any one shall have a mind to defend the ordinary reading I shall not much gainsay it in regard both may be maintained Vales. * Broken or discouraged †Held up or sustained h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine had made use of the term Spirit instead of Soul But the Translatour seems to have taken it as meant of the Holy Spirit as if Christ had had His Divinity in place of a Soul which was the Heresie of â—pollinaris In the Fuketian Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated a Comma is placed Wherefore it is to be considered whether those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be joyned with these which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to be parted from them by a Comma that the meaning may be this that by the communication of the Holy Spirit which Christ after His passion poured upon men the possibility of a Resurrection was manifested Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't approve of Christophersons Version who has rendred this place thus Resurrectionis vis hominibus patefacta est the power of a Resurrection was made known to men Nor has Johannes Portesius rendred it otherwise But I question not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with that exprest in my Version Constantine says therefore that 't was made known to men after Christ's death that 't was possible for Bodies to rise For before the faith of a Resurrection was dark and obscure even amongst the Jews Which was the reason that they feared death so much Vales. * Or Sealed k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson hath interpolated this place by blotting out the two former words S r Henry Savil also in his Book has expunged these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner with Christophorson But both those persons are much mistaken For Constantine whose skill in Grammer was but mean had construed Virgils Verse in this manner Occideâ— Assyrium Vulgò nascetur Amomum The Assyrian Stock shall fall Amomum shall grow every where And this is evident both from this place and also from the Version of the Greek Translatour who tenders this Verse of Virgil thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so this Verse is worded in the excellent Fuketian Copy and exactly according to Constantine's mind Farther as to this whole Eclog of Virgil's the Christians always affirmed that it was translated out of the Sibylline Verses and ought to be understood concerning Christ's Birth Nor can these words be spoken of any body else but of Christ Hoc duce si qua manent scelâ—ris vestigia nostri Irrita perpetuâ solvent formidine terras Thus besides Constantine S t Austin understood these words in his Epistle to Volusianus and in his 155 Epist. In his Epistle to Volusianus he gives this interpretation of the Assyrian Amomum namely that thereby is meant the Opinion of Pherecydes the Assyrian who was the first that asserted the Immortality of the Soul But this interpretation of S t Austin can't be born with in regard Pherecydes was not an Assyrian but a Syrian that is of the Island Syros Wherefore Constantine's explanation is to be preferred who says that by the name Amomum the Faithfull or the Christians are meant because they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without fault But that 't is therefore termed Assyrium because from the Assyrians sprang the first beginning of Faith For Abraham an Assyrian
Nam cum duae rationes abâ—undi ex hâc vit â sibi reliquae essent For whereas two reasons of departing out of this Life were remaining to Him As if in the Greek the reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius's meaning therefore is this whereas the one of two things was of necessity to be done by Christ in the close of His Life namely that He should either yield up His Body to be wholly consumed by death or else should declare Himself to be superiour to death c. You see how different this meaning is from that of the Translatour For Christ had not a twofold reason for departing out of this life but one only namely Death For as the Poet says Omnes una manet mors one Death awaits all persons But in death one of these two things remained to be performed by Christ that he should either wholly submit to death and deliver up His Body to it as some rich Spoyles or else should shew Himself to be above Death and should rescue His Body as a prey out of the jaws of Death Besides Eusebius has shown a little before that death was necessarily to have been undergone by Christ. For had He been minded to withdraw His Body privately and as 't were by stealth out of this life without doubt all persons would have believed Him to have been a Ghost or Apparition not a true and real man He produces other reasons also whereby He may confirm this Which when He had set forth at length He concludes in this manner On account of all these reasons says He in as much as 't was wholly necessary that His Body should have an end befitting God allotted to it Christ thus dispenc'd His own death The one of these two things was to be done by Him in the end of this His Life as I have said already And these words hang together excellently well But the Translatour's exposition differs widely from Eusebius's meaning in regard Eusebius would demonstrate that a single not a double reason for departing out of this life was left remaining to Christ. Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should chuse to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as of a Play make a most reproachfull Catastrophe or calamitous conclusion of His whole Life Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to darken as 't is in the Fuketian Copy Vales. * Or With the greatest decency †Or Heard h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something must of necessity be added thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Vessel that can't be burnt 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner Christophorson read A little after in the Fuketian Manuscript 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulling it out of the flames entire and unconsum'd not as the reading is in the Geneva-Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Gain a belief of the Miracle so Valesius i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken by Eusebius for the death or passion of Christ. So he has said above in this chapter concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I say His death is in this manner dispenc't and ordered See what I have noted at the First Book of his Eccles. Histor. Chap. 1. Note b. 'T is certain Epiphanius calls the Sacrament of the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the worship of the Lord's Passion Vales. k These words must be helpt by a favourable interpretation For Christ left not His own Body during the least moment of time In regard as 't is wont commonly to be said that which he had once assumed he never parted with But He suffered His own Body to be for some time destitute of the Company of His Soul Presently in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I would rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surrendring up to death that which was mortal Vales. l For Christ rising from the dead plainly declared that eternal life which He had preacht to all men to be superiour to every death And this the Translatour understood not who though his Version be otherwise elegant enough yet frequently wanders from the true sense in so much that in this particular the Version of this Panegyrick may seem far meaner than the Translation of the Ecclesiastick History Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it behoved Which reading the Translatour seems to have followed Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Eusebius says namely that Christ before He dyed had sprinkled some seeds of the knowledge of God amongst the Nations may be understood two ways For either He means the seeds which were by nature put into mens minds whereby they are instructed in the knowledge of God or else He means the preaching of Christ who when conversant on earth had declared the worship of the true God not only to the Jews but to the Gentiles also Vales. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perswasion whereas nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be more frequently used to signifie the greater Cable of a Ship In the same sense with that here he has made use of this word in his Book concerning the Martyrs of Palestine Chap. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm and most evident instance to perswade me to believe Clemens Alexandrinus uses the same word frequently Chrysostome in Hom. 1. On the Epistle to the Ephesians notes that this is a common but homely term whereby is meant a certain vehemency and eagerness of will his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c against the Errour c. A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing them the Trophies The Fuketian Copy confirms both Emendations Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is not a little difficult For how can what Eusebius says be understood that that life namely which Christ has promised is the first-fruits of a future Life with God Questionless by the Life promised to us by Christ Eusebius means the Resurrection which is as 't were the Entrance and Beginning of that eternal Life with God Or rather he means the Resurrection of Christ's Body which was the first-fruits and pledge as 't were of our hope and Resurrection as Eusebius tells us in the close of this Chapter Vales. * Or Himself †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius De Satisfac Christi Chap. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An elegant term taken from the secretest mysteries of Magicians and Conjurers who asserted that men were to be sacrificed to the end the life of others might be redeemed So Antinous was