enemies of Truth attempt to reject and abrogate the Preaching thereof by their own Heresies and have coyned vain and new Terms some daring to corrupt the Mystery of our Lords Dispensation which was made upon our account and denying the Term Theotocos which is attributed to the Virgin and others introducing a confusion and mixture foolishly imagining the nature of the flesh and of the Deity to be one and monstrously feigning the Divine Nature of the only begotten to be by confusion passible therefore this present Holy Great and Oecumenicall Synod being desirous to preclude all their ways of fraud invented against the Truth and to vindicate that Doctrine which from the beginning has continued unshaken hath determined that in the first place the Faith of the three hundred and eighteen Holy Fathers ought to remain and be preserved unattempted and inviolate and upon their account who impugne the Holy Spirit this Synod confirms that Doctrine concerning the substance of the Holy Spirit which was afterwards delivered by the hundred and fifty Fathers convened in the Imperiall City Constantinople which Doctrine they promulged to all persons not as if they added any thing which had been wanting before but that they might declare their own Sentiment concerning the Holy Spirit against those who attempted to abrogate and abolish his dominion and power but upon their account who dare corrupt the mysterie of the Oeconomy and do rave so impudently as to assert him who was born of the Holy Virgin Mary to be a meer man this Synod has admitted and approved of the Synodicall Letters of the Blessed Cyrillus who was Pastour of the Church of the Alexandrians which Letters Cyrillus sent to Nestorius and to the Eastern Bishops and they are sufficient both to confute Nestorius's madness and also to explain the salutary Creed in favour to such persons as out of a pious zeal are desirous of attaining a true notion thereof To which Letters in confirmation of such Sentiments as are right and true this Synod has deservedly annext the Epistle of the most Blessed and most Holy Arch-Bishop Leo President of the Great and Elder Rome which he wrote to Arch-Bishop Flavianus of Holy Memory in order to the subversion of Eutyches's madness which Letter agrees with the Confession of Great Peter and is a certain common pillar against those who embrace ill Sentiments For it makes a resistance against them who attempt to divide the Mystery of the Oeconomy into two Sons and it likewise expells those from the convention of sacred persons who audaciously assert the Deity of the Only Begotten to be passible it confutes them also who maintain a Mixture or Confusion in the two Natures of Christ and it expells those who foolishly assert that the form of a servant which Christ took from us men is of a Celestial or of some other substance Lastly it Anathematizes such persons as fabulously prate of two Natures of our Lord before the Union but after the union feign them to have been one Following therefore the steps of the Holy Fathers We confess our Lord Jesus Christ to be one and the same Son and with one consent We do all teach and declare that the same person is perfect in the Deity and that the same person is perfect in the Humanity truly God and truly man that the same person subsists of a rational soul and body that he is Consubstantial to the Father as touching his Deity and that he is of the same substance with us according to his Humanity in all things like unto us sin only excepted that according to his Deity he was begotten of the Father before Ages but that in the last days the same person on our account and for our salvation according to his Humanity was born of Mary the Virgin and Theotocos that one and the same Jesus Christ the Son the Lord the Only Begotten is inconfusedly immutably indivisibly and inseparably manifested in two Natures that the difference of the Natures is in no wise extinguished by the Union but rather that the propriety of each Nature is preserved and meets in one person and in one Hypostasis not as if he were parted and divided into two persons but he is one and the same Only Begotten Son God the Word the Lord Jesus Christ according as the Prophets of old and Christ himself hath taught us concerning himself and according as the Creed of the Fathers hath delivered it to us These things therefore having with all imaginable accuracy and concinnity been constituted by us the Holy and Oecumenical Synod has determined that it shall not be lawfull for any person to produce or write or compose or think or teach others another Faith But whoever shall dare either to compose or to produce or to teach any other Faith or to deliver another Creed to those who have a mind to turn from Gentilism or Judaism or from any other Heresie whatever to the knowledge of the Truth those persons if they be Bishops shall be divested of the Episcopall Dignity if Clergymen they shall be degraded But if they be Monks or Laïcks they shall be Anathematized When therefore this determination had been read the Emperour Marcianus also came to Chalcedon and was present at the Synod and having made a speech to the Bishops he returned Juvenalis also and Maximus on certain conditions determined those differences which were between them about some Provinces and Theodoret and Ibas were restored and some other matters were agitated which as I have said the Reader will find recorded at the end of this Book Lastly it was decreed that the Chair of New Rome in regard it was the next See to the Elder Rome should have precedency before all other Sees CHAP. V. Concerning the Sedition which hapned at Alexandria on account of Proterius's Ordination likewise concerning what hapned at Jerusalem AFter these things Dioscorus was banished to Gangra a City in Paphlagonia and by the common Vote of the Synod Proterius obtaines the Bishoprick of Alexandria After he had taken possession of his own See a great and most insufferable Tumult arose the populace fluctuating and being divided into different opinions For some demanded Dioscorus as it usually happens in such cases Others adhered pertinaciously to Proterius So that thence arose many and those deplorable calamities 'T is certain Priscus the Rhetorician does relate in his History that at that time he came out of the Province of Thebaïs to Alexandria and saw the people making an Attack against the Magistrates And that when the Souldiers would have put a stop to the Tumult the people threw stones at them and made them run that after this the Souldiers took refuge in that which heretofore had been Serapis's Temple where the people besieged them and burnt them alive That the Emperour having notice hereof sent two thousand new raised Souldiers thither who having the
ex Deo non est Every spirit which confesses Jesus Christ is come in the flesh is of God and every spirit which separates Jesus is not of God In that Greek Copy therefore which the old Latine Translatour made use of it was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every spirit which separates Jesus from God is not as Socrates attests it to have been written in the ancient Copies Notwithstanding Socrates seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words we have exprest in our Version For Socrates's following words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that some persons have depraved or corrupted this Epistle being desirous to separate the Manhood of Christ from his Deity or Man from God In the Alexandrian Copy the various readings whereof the English have given us this place in John is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And every spirit which confesses not Jesus is not of God Which comes nearer to the vulgar reading Vales. * Or Dispensation of man †Or To separate man from God e Socrates mistakes here and whilest he reproves Nestorius falls into the Errour of Eutyches who thought that after the Union there was not two but only one nature in Christ. Unless we should say that Socrates speaks concerning the persons not the Natures By this means Socrates might be excused if his words would admit of this sense 'T is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which terms these words are spoken do altogether signifie Natures not persons Vales. * That is God with us †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Nicephorus quotes these two Verses thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the latter verse would be written better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Made up the Synod a Socrates mistakes at this place in attributing that to Nestorius which was done by John Bishop of Antioch Therefore Evagrius and who has followed him Nicephorus do deservedly reprehend our Socrates Now the business as we are informed from the Acts of the Ephesine Synod was transacted in this manner When Nestorius had been condemned and deposed by the holy Synod and the Letters of Deposition had been sent to him he sent forthwith a relation to the Emperour Theodosius wherein he complained of his Adversaries violence and that they would not expect the coming of the Eastern Bishops who 't was said would quickly be there This relation was subscribed by ten Bishops of Nestorius's party On the fifth day after comes John Bishop of Antioch with the Eastern Bishops Who having understood what had been done assembled together the Bishops as well the Eastern Prelates whom he had brought with him as those ten which as we have said had subscribed Nestorius's Relation and deposed the Bishops Cyrillus and Memnon At this Little Councill of Johannes's Nestorius himself was not persent because having been condemned by an Episcopall sentence he had not been restored by the determination of a Synod But the Bishops of his party whom the sentence of the Synod had in no wise touched were present Wherefore Socrates may be excused if we say that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not denote Nestorius himself but the Bishops who were of his party and had subscribed his Relation But in the other particulars Socrates is not to be excused Vales. * See chap. 26 and 27. †Or Elected ‖ Or City * Chap. 11. a This is the eighteenth Canon of the Synod at Antioch Socrates speaks of this Synod at book 2. chap. 8 and this very Canon occurs at pag. 447. Tom. 1. Edit Beveridge But Socrates is mistaken in thinking that the Bishops relled upon this Canon that they might exclude Proclus from the Constantinopolitan See 'T is true indeed that Proclus was one of their number who are meant in the foresaid Canon For after he had been ordained Bishop of Cyzicum by Sisinnius Patriarch of Constantinople he was not admitted by the Inhabitants of Cyzicum as Socrates has related before But the Bishops who were against Proclus's Election relied not upon this Canon but quoted the twenty first Canon which occurs at pag. 450 Tom. 1. Edit Bever of the same Synod in confirmation of their own opinion the Contents whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Bishop ought not in any wise to remove from one See to another neither rushing into it wholly on his own accord nor forcibly compelled by the people nor yet necessarily constrained by the Bishops but let him continue in that Church which God has at first allotted to him nor let him remove from thence agreeable to the Pristine determination made concerning this matter Our Socrates is therefore mistaken who has put the eighteenth Canon of the Antiochian Synod instead of the one and twentieth He is out in this also to wit in supposing that these words in the close of the eighteenth Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. do favour his own opinion Those words we have rendred thus Suscipere autem debet quicquid Provinciae Synodus de ejus negotio judicans constituerit But he ought to embrace whatever a Synod of the Province having had Cognizance of his Case shall think good to determine Socrates thought this to be the consequence of these words viz that if a Synod of the Province should think fit to translate the foresaid Bishop to some other See that Bishop ought to obey that determination But 't is plain that he is out in regard Translations of Bishops are expresly forbidden in the twenty first Canon Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Dionysius Exiguus renders thus Quod visum fuerit judicando Decreverit shall by judging Decree what shall seem good The old Translatour also whose Version was heretofore in Henricus Memmius's Library and has lately been published at Paris renders it after this manner Sed spectare cum oportere quo usque Provinciae Synodus de eo quae eis videntur ordinet But he ought to expect till such time as a Synod of the Province shall determine concerning him what they think good Where you may remark by the by that the old Translatour in his Copy read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect as neither did Socrates The same phrase occurs above in the Appendix to the sixth book where Johannes speaks to the Bishops thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have thus rendred into Latine Causam ad vos delatam perpendentes ipsi ac dijudicantes definite But 't is better to translate it thus quodcunque vobis visum fuerit c. Vales. Our English rendition of that place is this do you inquire into the Cause and make such a definitive determination as you shall think fit c Perigenes had been born and baptized at Corinth the Metropolis of Achaia having afterwards been made a Clergy-man he continued Presbyter of the same Church a long while with great integrity Afterwards when he had been promoted to the
after he has described their houses after what manner they were built he speaks thus of the Churches they have in divers places In every house there is a Chappel called a Semnaeum and Monasterium in which alone by themselves they perform the mysteries of an holy life They bring in thither neither meat nor drink nor any corporal provisions or necessaries but onely the Law and the divine Oracles of the Prophets and Hymns and such like whereby knowledge and piety are increased and perfected And a little after he says All the interval of time from Sun rising to the Evening they spend in meditations of Philosophie For reading the holy Scriptures they Philosophize after their Country way and expound allegorically For they suppose that the words are onely notes and marks of some things of a mystical nature which are to be explained figuratively They have writings of some ancient persons who have been heretofore famous leaders of their Sect and have left them many Monuments of that learning which consists in dark and secret expressions which they using as original platforms doe imitate thereby that course of study These certainly seem to be words of such a man as had heard some of our Religion expounding the holy Scriptures And it is very likely that the writings of those ancient persons which he says they had were the Gospels and writings of the Apostles and certain expositions of the ancient Prophets of which sort many are contained both in other Epistles of Paul and also in that written to the Hebrews Afterwards Philo thus writeth concerning the new Psalms composed by them They do not onely spend their time in contemplation but they compose Songs and Hymns to the praise of God of all sorts of meeter and musical verse which they write in grave and seemly rhymes He relates many other things of them in that Book I mentioned But I judged these fittest to be selected and pickt out in which certain marks of Church discipline are proposed But if any one shall think what Philo here says to be in no wise proper to the Evangelical politie but may be adapted to others besides those I have mentioned he will certainly be convinced by Philo's following words in which if he shall duely weigh the matter he will receive a most undoubted testimony of this thing Now he writes thus Having first laid temperance as a certain foundation they build thereupon the other Virtues For none of them takes either meat or drink before Sun set for they hold it requisite to spend the day in the study of Philosophy and the night in making necessary provision for the body Therefore they allot the whole day to study but allow a very small portion of the night for bodily provision Some of them forget to eat for three days together so great is the desire of knowledge that possesses them But some others of them are so well pleased with and feed so richly and deliciously upon the banquets of Wisdom which sets before them wholsome precepts as a most sumptuous feast that they are wont scarce to tast any necessary food in twice that space to wit in six days time We suppose these words of Philo to be evidently and without all doubt spoken concerning those of our Religion But if after all this any one shall still persist in a peremptory denyal of these things he will at length recede from his obstinate difficulty of belief being perswaded to submit to such manifest demonstrations as are no where to be found but in the Christian Religion composed according to the rule of the Gospel Philo says further therefore that among these men of whom we speak there are certain women conversant many of which continue Virgins being old not out of necessity like some of those amongst the Grecian Priests but voluntarily preserving their chastity out of an ardent affection to and desire of wisdom in the embraces and familiarity whereof they earnestly affect to spend their lives having despised all bodily pleasures and desiring earnestly not a mortal issue but an immortal which that mind onely that loves and is beloved of God can of it self bring forth After many other expressions he speaks yet more plainly thus Their Expositions of holy Writ are figurative by way of Allegories For these men suppose the whole Law to be like a living creature the bare words whereof are as it were the Body and the invisible sense that lies hid under the words resembles the soul. Which sence this Sect have and doe make it their Religion earnestly to search into and contemplate beholding in the words as in a glass the admirableâ— beauty of the meaning There is no necessity of adding farther here an account of their Assemblies of the distinct apartments of their men and women and of their several studies and holy exercises now in use amongst us more especially about the feast of our Lords Passion when we are wont to practise them in fastings watchings and attentive reading of holy Scriptures All which the man we have so often mentioned does relate in his writings accurately after the same manner in which we onely at this time observe them Especially he mentions the Vigils of the great Solemnity the holy exercises therein and the Hymns we are wont to recite And how when one has begun to sing a Psalm harmoniously and gravely the rest silently hearkening doe after sing out in Chorus the latter parts onely of the verses And how throughout those days lying in straw upon the ground they wholly abstain from wine as he has said in these express words and eat nothing that has bloud in it water is their onely drink and their food is bread with salt and hyssop Farther he describes the order and degrees of their Governours to wit those who perform the Ecclesiastical Offices then the Ministrations of the Deacons and lastly the Episcopal presidency over all He that desires to know these things more accurately may be therein informed from the fore-mentioned History of Philo. It is therefore apparently evident to every one that Philo writing thus did mean thereby those first Preachers of the Evangelical doctrine and the discipline at the beginning delivered by the Apostles CHAP. XVIII What writings of Thilo's have come to our hands MOreover this Philo being a man of a fluent utterance and abundant in sentences also lofty and high in contemplations upon the holy Scripâ—ures compiled a divers and variable exposition of the sacred Volumes of holy Writ partly explaining in a fit and agreeable series and order the subject matter of the things contained in Genesis which he entitled The Allegories of the Holy Laws and partly making particular and distinct explications of those Chapters in Scripture which contain any thing in them that is dubious with objections thereupon and solutions thereof which also he fitly entitled Questions Solutions upon Genesis and Exodus There are besides elaborate tracts of his peculiarly written
of the Church And when those of the Senate asked what were the matters objected against Dioscorus they made answer that Dioscorus ought to give an account of his own judgment who contrary to what was fitting and just had accepted the person of the Judge without the permission of him who governeth the Bishoprick of Rome After which words when Dioscorus by the Senate's decree was standing in a place in the midst Eusebius Bishop of Dorylaeum made a request that the Supplicatory Libell which had by him been presented to the Emperour might be recited which request he made in these express words I have been injured by Dioscorus the Faith hath been injured Flavianus the Bishop has been murdered and together with me unjustly deposed by him Do you give order that my Supplicatory Libell may be read Which thing therefore having been debated the Libell was permitted to be read the Contents whereof were these From Eusebius the meanest Bishop of Dorylaeum who speakes in defence of himself of the Orthodox Faith and of Flavianus of Blessed memory who was Bishop of Constantinople It is the designe of your power to make provision for all your Subjects and to stretch forth an hand to all those who are injured especially to them who are recounted amongst the Ecclesiasticks And hereby you worship the Deity by whom a power hath been given you to Rule and Govern the world In regard therefore the Faith of Christ and we have suffered many and grievous things contrary to all reason and equity from Dioscorus the most reverend Bishop of the great City Alexandria we address to Your piety entreating we may have Right done Us. Now the business is this At the Synod lately held in the Metropolis of the Ephesians would to God that Synod had never been held that it might not have filled the world with mischiefs and disturbanceâ— that Good man Dioscorus disregarding the consideration of what is just and not respecting the fear of God for he was of the same opinion and entertained the same Sentiments with the vain-minded and Hereticall Eutyches but concealed it from many persons as 't was afterwards plainly evidenced by his own declaration took an occasion from that accusation which I had brought against Eutyches a person of the same opinion with himself and from that sentence pronounc't against the same Eutyches by Bishop Flavianus of Holy memory whereby he assembled a multitude of disorderly and tumultuous persons and having possest himself of power by money as much as in him lay he hath weakened the pious Religion of the Orthodox and has confirmed the ill opinion of the Monk Eutyches which long since even from the beginning hath been condemned by the Holy Fathers Whereas therefore the matters are not small and triviall which he has audaciously attempted both against the Faith of Christ and against Us We fall at the feet of Your Imperial Majesty and humbly beseech You to order the said most Religious Bishop Dioscorus to give in his answer to what is objected against him by us to wit by having the Monuments of the Acts which he has made against us read before the Holy Synod From which Acts we are able to demonstrate that even he himself is estranged from the Orthodox Faith hath confirmed an Heresie full of impiety has unjustly deposed us and in a most grievous and injurious manner oppressed us You sending your divine and adorable Mandates to the Holy and Oecumenicall Synod of Bishops most dear to God to the end that it may hear both us and the forementioned Dioscorus and bring to the knowledge of Your Piety all that is transacted according to that which shall please Your Immortall height And if we shall obtain this we will pour forth incessant prayers for your eternall Empire most divine Emperours By the joynt request therefore of Dioscorus and Eusebius the Acts of the Second Ephesine Synod were publickly recited by which 't was manifestly demonstrated that Leo's Letter had not been read and that notwithstanding there had been an Interlocution once and twice concerning that matter Wherefore when Dioscorus was asked to declare the Cause hereof his answer was that he himself by an Interlocution had given order once and twice that that should be done and he requested that Juvenalis Bishop of Jerusalem and Thalassius Bishop of the First Caesarea in Cappadocia might give a more manifest declaration of this matter For he said that they had received an Authority of presiding in the Synod together with him Juvenalis did indeed affirm that when the Emperours Divine Letter had been read in the first place he made an Interlocution ordering that that Letter should be recited but that afterwards no mention was made of that Epistle But Thalassius said that he hindred not the reading of that Letter and that he had not so much Authority as that he alone could Decree that it should be read When therefore a further progress was made in the reading of the Acts and some of the Bishops found fault with some words as being false and forged Stephanus Bishop of the Ephesians was asked what Notaries of his at that time had taken those words in writing his answer was that Julianus afterwards made Bishop of Lebedus and Crispinus were his Notaries but that Dioscorus's Notaries would not permit that to be done but took hold of their fingers whilst they were writing in so much that they were in danger of undergoing most foul abuses Further the same Stephanus deposed that himself and the other Bishops had subscribed to Flavianus's deposition in one and the same day Hereto added Acacius Bishop of Ariarathia that all of them had subscribed in a paper not written on and that they were compelled to it by force and necessity having been surrounded with innumerable mischiefs in regard Souldiers Armed with murdering weapons had encompassed them Further when another sentence was read Theodorus Bishop of Claudiopolis said that no body uttered those words Moreover upon a procedure in reading the Acts in this manner when they came to a certain place wherein Eutyches had said that he Anathematized those who should affirm that the Flesh of God and our Lord and Saviour Jesus Christ had descended from Heaven the Acts declared that against these words Eusebius had said that those were indeed condemned by Eutyches who should say that Christ's flesh had descended from Heaven but that it was not added by him whence the flesh was The same Acts added also that Diogenes Bishop of Cyzicum subjoyned these words declare therefore from whence and that notwithstanding they were not permitted to make any further inquiry into these things Further the same Acts do manifest that Basilius Bishop of Seleucia in Isauria spake these words I adore our one Lord Jesus Christ the Son of God the only God the Word who after the Incarnation and Union is known in two natures And that
against these words the Egyptians cryed out Let no man divide Him who is not to be parted he ought not to call one Son two But that the Easterns exclaimed Anathema to him who parts Anathema to him who divides 'T is contained in the same Acts that Eutyches was asked whether he would affirm two Natures in Christ. And that he answered that he asserted Christ to consist of two Natures before the Union but after the Union he acknowledged but one Nature in him And that Basilius said these words unless you affirm two undivided and inconfused Natures after the Union you assert a confusion and a commixture But if you add Incarnate and Inhumanate and do understand Incarnation and Inhumanation in such manner as Cyrillus doth you affirm the same that we do For the divinity which is from his Father is one thing the humanity which is from his Mother is another When they were interrogated upon what account they had subscribed to Flavianus's deposition the Acts declare that the Easterns cryed out we have all sinned we do all crave pardon Again further the same Acts being read on do manifest that the Bishops were questioned for what reason they would not permit Eusebius to come in when he desired it To which Dioscorus made answer that Elpidius brought the Commonitory and that he affirmed that the Emperour Theodosius had given order that Eusebius should not be suffered to come in The Acts do manifest that Juvenalis also said the same words But Thalassius said that he himself had not authority Which answers were disallowed of by the Judges For they said that this Apology was invalid where a matter of Faith is the subject of the Conference After these things the same Acts do declare that Dioscorus made a complaint in these words what Canons are now observed whenas Theodoret is suffered to come in And that the Senatours made answer that Theodoret was come in as an Accuser And when Dioscorus subjoyned that Theodoret sate amongst the Bishops the Senatours said again that Eusebius and Theodoret should take the place of the Accusers in like manner as Dioscorus had the place of the Accused allotted to him When therefore all the Acts of the second Ephesine Synod had been read and the sentence of deposition pronounc't against Flavianus and Eusebius had been likewise recited as far as that place where Hilarius the Deacon had said 'T is contradicted the Bishops of the East and those with them exclaimed Anathema to Dioscorus in this very hour Christ hath deposed Dioscorus Flavianus hath been deposed by Dioscorus Holy Lord do Thou revenge him Orthodox Emperour do you revenge Him Many years to Leo many years to the Patriarch Then when the following words were read which manifested that all the then convened Bishops had agreed to the deposition of Flavianus and Eusebius the most Glorious Judges made an Interlocution in these express words We perceive that a more exact scrutiny concerning the Orthodox and Catholick Faith ought to be made to morrow when the Synod will be more compleat and full But in regard Flavianus of Pious Memory and Eusebius the most Religious Bishop of Dorylaeum from a search made into the Acts and Decrees and also from their testimony by word of mouth who presided in the Synod then convened who have confessed that they have erred and have deposed them without cause when they had in no wise erred in relation to the Faith have as 't is evidently known been unjustly deposed it appears to us agreeable to that which is acceptable unto God to be just provided it shall please our most Divine and most Pious Lord that Dioscorus the most Religious Bishop of Alexandria Juvenalis the most Religious Bishop of Jerusalem Thalassius the most Religious Bishop of Caesarea Eusebius the most Religious Bishop of Ancyra Eustathius the most Religious Bishop of Berytus and Basilius the most Religious Bishop of Seleucia in Isauria which Prelates had power and presided over the then Synod should lye under the very same punishment being by the sentence of this sacred Synod according to the Canons estranged from the Episcopall dignity all things which have been consequently done being made known to his most sacred Imperial Majesty After these words the Easterns cryed out this is a just judgment but the Bishops of Illyricum exclaimed we have all sinned let us all be vouchsafed pardon And again when the Easterns acclaimed this is a just sentence Christ hath deposed a Murderer Christ hath revenged the Martyrs the Senators made an Interlocution that every one of the Bishops convened should by himself declare his own Faith knowing for certain that the most Divine Emperour did believe according to that Exposition of the Faith of the three hundred and eighteen Fathers assembled at Nice and of the hundred and fifty Fathers convened at Constantinople also according to the Epistles of the Holy Fathers Gregorius Basilius Hilarius Athanasius Ambrosius and according to Cyrill's two Letters which were recited at the First Synod at Ephesus for that the most Pious Leo Bishop of the Elder Rome had deposed Eutyches according to the same Faith The First Session therefore having after this manner been ended when the most Holy Bishops had come together alone in order to another Action Eusebius Bishop of Dorylaeum presented Libells in defence of himself and Flavianus wherein he accused Dioscorus as entertaining the same Sentiments with Eutyches and because he had divested them of the Sacerdotall Function He added also that Dioscorus had inserted some words which had not been spoken at the then convened Synod into the Acts thereof and moreover that Dioscorus had procured that they should subscribe in blank papers He requested further that all the Acts of the second Ephesine Synod might be made null by the vote of the Prelates who were convened that themselves might be restored to the Sacerdotall dignity and that that nefarious opinion might be Anathematized He requested also after the reading of his Libell that his Adversary might be present When this was by an Interlocution ordered to be done Aëtius Arch-Deacon and Primicerius of the Notaries said that he had gone to Dioscorus as also to the others and that Dioscorus had answered that he was not permitted by his keepers to come to the Councill By making another Interlocution it was ordered that Dioscorus should be sought for before the doors of the Councill And when he was not found Anatolius Bishop of Constantinople made an Interlocution that he ought to be sent for and to be present in the Synod Which having been done the messengers sent to Dioscorus returned and said that he told them I am under custody let my keepers say whether or no they will permit me to go to the Councill And upon the messengers saying to him that they had been sent to him not to the Magistriani they brought word that Dioscorus had said I am ready to come
rather that the Divinity and Humanity have perfected to us one Lord and Christ and Son by an ineffable mysticall and secret concourse to an Unity And after some few words But in regard having personally united the humanity to himself on our account and for our salvation he proceeded from a woman for this reason he is said to have been born according to the Flesh. For he was not at first born a common and ordinary man of the Holy Virgin and after that The Word descended upon him but having been united from the very womb he is said to have undergone a Carnall Nativity that he might procure to himself the Nativity of his own Flesh. After the same manner we say he suffered and rose again not as if God The Word as to his own Nature suffered either the Stripes or the Transfixions of the Nails or any other of the wounds for the Deity is Impassible because 't is also Incorporeall But in regard that which had been made his own Body suffered on this account he is again said to have suffered for us For there was the Impassible Deity in a passible Body Most part of Cyrillus ' s other Letter hath been recorded in our foregoing Book But there is a passage in it which Johannes Bishop of the Antiochians had written in his Letter to which passage Cyrillus hath fully agreed this passage runs thus We confess the Holy Virgin to be Theotocos because God The Word took Flesh from Her and was made man and from that very Conception united to himself a Temple taken from Her But we know that those divine men do take the Evangelick and Apostolick Expressions uttered concerning the Lord sometimes in a common sense as spoken of one person at othâ—r whiles they divide them as uttered concerning two Natures And that they have delivered these Expressions as becoming God according to the divinity of Christ but those other as humble and mean agreeable to the same persons humanity To which words Cyrillus has subjoyned these Having read these your sacred Expressions We find that We our selves embrace the same Sentiments For there is one Lord one Faith one Baptism We have therefore glorified God the Saviour of all men rejoycing mutually that as well the Churches amongst us as those with you do profess a Faith that is agreeable both to the divinely inspired Scriptures and also to the Tradition of our Holy Fathers After the Reading hereof those of this Synod cried out in these words We do all believe thus Pope Leo believes thus Anathema to him that divides and to him who confounds This is the Faith of Leo the Arch-Bishop Leo believes thus Leo and Anatolius believe thus We all believe thus As Cyrillus so we believe The eternall memory of Cyrillus As Cyrillus's Letters are so are our Sentiments Thus we have believed thus we do believe Leo the Arch-Bishop thinks thus thus he believes thus he hath written Then an Interlocution having been made that Leo's Letter might also be read being rendred into Greek it was recited which Letter is extant in the Acts of the Councill After therefore the reading thereof the Bishops exclaimed This is the Faith of the Fathers This is the Faith of the Apostles We all believe thus we that are Orthodox do believe thus Anathema to him who believes not thus Peter by Leo hath uttered these words The Apostles have taught thus Leo hath taught piously and truly Cyrillus has taught thus Leo and Cyrillus have taught alike Anathema to him who believes not thus This is the true Faith the Orthodox think thus this is the Faith of the Fathers Why were not these words read at Ephesus Dioscorus hath concealed these Expressions It is recorded in the same Acts that when part of the fore-mentioned Letter of Leo was read the Contents whereof were these And in order to the paying that due debt of our Nature the divine Nature was united to a Nature passible to the end that for this was agreeable to our Remedies He being one and the same Mediatour of God and Men the Man Christ Jesus might be able to die by one and might not be able to die by the other the Illyrician and Palestine Bishops being in doubt as to this Expression Aetius Arch-deacon of the most Holy Church of Constantinople produced a passage of Cyrillus ' s the Contents whereof are these Again in regard his own Body by the grace of God according as the Apostle Paul saith hath tasted death for every man he himself is therefore said to have suffered death for us not as if he had experienced death as to what belongs to his own Nature For 't is stupidity and extream madness either to affirm or think this but because as I have even now said his Flesh tasted death And again as to an expression of Leo's Letter which runs thus For each Form acts with a communion of the other that which is proper to wit The Word operates that which is The Word ' s and the Flesh performs that which is of the Flesh and the one of these shines with Miracles but the other hath lain under injuries the Illyrician and Palestine Bishops being in doubt the same Aetius read a Chapter of Cyrillus the Contents whereof were these Of the expressions used concerning Christ some are most especially agreeable to God again others are agreeable to man But a third sort possess a certain middle place evidencing the Son of God to be God and also at the same time Man After this when the foresaid Bishops doubted at another place of Leo's Epistle which runs thus For although in our Lord Jesus Christ there is one person of God and of man nevertheless that is one thing whence there is in both a Community of Contumely and that is another whence there is a Community of Glory For from us he has humanity which is less than the Father But from the Father he has the divinity which is equall with his Father Theodoret after he had well considered this matter said that the Blessed Cyrillus had expresly spoken thus in these words And being made man and loosing nothing that was his own he continued what he was and the one dwelt in the other that is the divine Nature in man After this when the Illustrious Judges enquired whether there were any person who as yet doubted all answered that no person made any further doubt After whom Atticus Bishop of Nicopolis requested that a Truce of some few days might be allowed them to the end that with a sedate mind and undisturbed understanding such things might be decreed as were pleasing to God and to the Holy Fathers He desired also that Cyrillus's Letter written to Nestorius might be delivered to them in which Cyrillus intreats Nestorius that he would give his assent to his twelve Heads whereto all agreed And when the Judges by
And that when he had sought amongst his own Priests for an expiation of such horrid and nefarious Murders as these and had found none for they openly declared that such black crimes as these could not be purged by sacrifice he adds that he accidentally met with an Egyptian who had come out of Iberia and that having received information from him that the Faith of the Christians abolished all manner of sin he embraced those things which the Egyptian had imparted to him And that from that time he relinquished the Religion of his Ancestours and made a Beginning of Impiety as he terms it Now that these things are notoriously false I will demonstrate immediately But in the first place I must give a Relation concerning The Chrysargyrum CHAP. XLI An Invective against Zosimus on account of the Reproaches and Calumnies he has cast upon Constantine and the Christians THou sayst therefore O destructive and impure Daemon that Constantine resolving to build a City equall to Rome at first attempted the erecting of such a great City in the mid way between Troas and Ilium and having laid the Foundations and raised the wall to an heighth afterwards he found Byzantium to be a place more Commodious and so incompassed that with walls which old City he enlarged to such a degree and adorned it with such splendid Buildings that it seemed not much inferiour to Rome which in so many years had by little and little arrived at that Greatness Thou sayst further that he distributed amongst the Byzantine people The Annona out of the publick stock and gave a vast sum of Gold to those who had removed together with him to Byzantium for the building of their own private houses Again thou writest word for word thus After Constantine's death the supream management of Affairs devolved only to his Son Constantius to wit after the death of his two Brothers And when Magnentius and Vetranio had set up for Tyrants he attacked Vetranio by perswasives For both their Armies being come together Constantius in the first place made a Speech to the Souldiers and put them in mind of his Fathers Liberality with whom they had waged many Wars and by whom they had been honoured with the greatest Gratuities Which when the Souldiers had heard they divested Vetranio of his purple and drew him out of the Tribunal clothed in a private habit Notwithstanding thou doest affirm that he underwent nothing of molestation from Constantius who together with his Father hath by Thee been loaded with so many Calumnies How therefore Thou canst judge it agreeable to affirm the same person to have been so Liberall and so Bountifull and yet so tenacious and sordid as to have imposed such an execrable Tax I am I must confess wholly ignorant Further that he neither slew Fausta nor Crispus nor for that reason received our Mysteries from any Egyptian hear the words of Eusebius Pamphilus who flourished in the same times with Constantine and Crispus and was frequently conversant with them For thou writest not even what thou hast received by Report much less the Truth in regard thou livedst a long time after to wit in the Reign of Arcadius and Honorius to whose Times thou hast brought down thine History or rather after them In the Eight Book of his Ecclesiastick History Eusebius writes word for word thus Within some small Intervall of time the Emperour Constantius a person of extraordinary mildness throughout his whole life most favourable to his Subjects and one that had a singular affection for the divine Doctrine of our Religion ended his life according to the common Sanction of Nature leaving his own Son Constantine Emperour and Augustus in his stead And after some other words Constantine Son to this man being immediately from that very time of his Fathers death Proclaimed supream Emperour and Augustus by the Souldiers but long before that by the supream God exhibited himself an emulatour of his Fathers Piety towards our Religion And at the close of his History he expresses himself in these very words But Constantine the mighty Conquerour gloriously adorned with all the Virtues of Religion together with his Son Crispus a Prince highly beloved of God and in all things like his Father recovered his own East Doubtless Eusebius who survived Constantine would never have so highly extolled Crispus if he had been murdered by his Father Moreover Theodoret relates in his History that Constantine at the very close of his life was made partaker of Salutary Baptism at Nicomedia and that he defer'd it till that time because he was desirous of being baptized in the River Jordan Thou sayst moreover most execrable and impurest of Mortalls that the Roman Empire from such time as the Christian Religion shewed it self hath decayed and been utterly destroyed which thou affirmest either because thou hast read nothing of what hath hapned in ancient times or else with a designed malice to attack the Truth For the contrary is manifestly apparent to wit that the Roman Empire hath increased together with our Faith Consider therefore how about the very time of the Advent of Christ our God amongst men most of the Cities of the Macedonians were ruined by the Romans Albania also and Iberia the Colchi and Arabians were made Subjects to the Romans Consider likewise how Caius Caesar on the Hundredth eighty second Olympiad in great fights subdued the Galli Germani and Britanni which Nations inhabited Five hundred Cities and annexed them to the Roman Empire as it has been recorded by Historians This is the Caesar who after the Consuls was the first Monarch of the Roman Empire who made a way out of Polytheism and Democracy and introduced a praevious Veneration of a Monarchy on account of that just ready to come The Monarchy of Christ. Immediately all Judaea and the Neighbouring Countries were annext to the Roman Empire in so much that The First Inrollment was then made in which Christ also together with others was Enrolled to the end that Bethlehem might publickly declare the completion of that Prophecie which had been uttered concerning it self For it hath been predicted by the Prophet Micah concerning it in this manner And Thou bethlehem in the Land of Juda art not the least amongst the Princes of Juda for out of thee shall come forth to me a Governour who shall rule my people Israel And after the Nativity of Christ our God Egypt was added to the Roman Empire Augustus Caesar under whom Christ was born having totally subdued Antonius and Cleopatra who killed themselves After which persons Cornelius Gallus is constituted Praefect of Egypt by Augustus Caesar and he was the First who Governed Egypt after The Ptolemies as it has been recorded by Historiographers Further how many Countries have been taken away from the Persians by Ventidius and by Corbulo Nero's Dux by Trajan also Severus and Carus by
Military affairs and for those other dignities which he had born he at that time made his residence about the Danube and hindred the Abari from passing that River The Abari are a Scythick Nation who live in Waggons and inhabit the Regions scituate beyond Caucasus Which people in regard they had been sorely afflicted by the Turks their Neighbours left their habitation and with their whole Families fled from them and came to the Bosphorus Then leaving the Shore of that termed the Euxine Sea where many barbarous Nations who had left their own dwellings inhabited moreover Cities Castra and some Stations had been built there by the Romans when either Veterane Souldiers or Colonies had been sent thither by the Emperours they continued on their journey engaging all the Barbarians they met with till such time as they were arrived at the Banks of the Danube and had sent Embassadours to Justinian From thence therefore Justinus was sent for on pretence as if he were to enjoy the advantage of that Compact which had been made betwixt him and the Emperour Justinus For in regard both of them were equall as to their Secular Grandeur and Power and whereas the Empire hung as it were betwixt them after many debates they had come to this agreement that he who was arrived at the Empire should give the other the Second place that so by being Second in the Empire he might be First in respect of all other persons CHAP. II. Concerning the Murder of Justinus Kinsman to the Emperour Justinus THe Emperour Justinus therefore received Justinus with great appearances of kindness and friendship but soon after he framed various causes and pretences and by degrees deprived him of his Satellites his Domesticks and the Protectors of his Body and forbids him Access to himself for he sate at home At length by Justinus's order he is removed to the Great City Alexandria where he is most inhumanely murdered in the dead of the night whilst he lay in his bed this being the reward he received for his kindness to the Republick and for those eminent Services he had performed in the Wars Nor would the Emperour Justinus and his wise Sophia abate of their rage or could they satiate their burning sury conceived against Justinus till such time as they had seen his head after 't was cut off and had trampled it under their feet CHAP. III. Concerning those Miscreants Addaeus and Aetherius MOreover not long after the Emperour delivered up Aetherius and Addaeus persons of the Senatorian Order who had been great Favourites of the Emperour Justinian's to a judiciary process they being charged with an accusation of High-Treason Of these two Aetherius confessed that he designed to kill the Emperour by Poyson and said that he had Addaeus his Accomplice in this attempt and his Assistant in all his other designes But Addaeus with horrid Oaths affirmed that he was wholly ignorant of these Treasons Nevertheless both of them were beheaded Addaeus at such time as his head was cut off affirmed that in this matter he had been falsely accused but that he was deservedly punished by divine Justice which inspects all affairs where-ever transacted for he said that by Magick he had murdered Theodotus the Praefectus Praetorio But I cannot positively affirm whither or no these things were so however they were both most flagitious wretches Addaeus was a Notorious Sodomite And Aetherius omitted no sort of Calumny but preyed upon the Estates as well of the living as of the dead in the name of that Imperial House of which he was Curator or Governour during the Empire of Justinian And such was the conclusion of these matters CHAP. IV. Concerning the Edict of our Faith which Justinus wrote to the Christians in all places MOreover the same Justinus wrote an Edict to the Christians in all places the Contents whereof ran in these express words IN THE NAME OF THE LORD JESUS CHRIST OUR GOD EMPEROUR CAESAR FLAVIUS JUSTINUS FAITHFULL IN CHRIST MILD THE GREATEST BENEFICENT ALEMANICUS GOTTHICUS GERMANICUS ANTICUS FRANCICUS ERULICUS GEPAEDICUS PIOUS HAPPY GLORIOUS VICTOR TRIUMPHATOR ALWAYS ADORABLE AUGUSTUS My peace I give unto you says the Lord Christ our true God My peace I leave with you declares the same Christ to all men The purport of which expressions is nothing else but that those who believe in him should unite in one and the same Church being of the same mind in relation to the true Faith of the Christians and having an aversion for them who affirm or think the contrary For the Primary safety which has been appointed to all men is the Confession of the true Faith Wherefore We also following the Evangelick Admonitions and the Holy Symboll or Creed of the Holy Fathers do exhort all men to betake themselves to one and the same Church and Opinion believing in the Father in the Son and in the Holy Spirit in the Consubstantiall Trinity in the One Deity or Nature and Essence both in word and deed and asserting One Might and Power and Operation in the three Hypostasis's or Persons into which we have been baptized in which we have believed and to which we have been conjoyned For we adore the Unity in the Trinity and the Trinity in the Unity which hath an admirable both Division and Unition an Unity in respect of the Essence or Deity but a Trinity in respect of the proprieties or Hypostasis's or Persons For that we may so speak it is indivisibly divided and divisibly conjoyned For there is One in Three to wit the Deity and Three are One in whom namely is the Deity or to speak more accurately which are the Deity it self God the Father God the Son God the Holy Ghost when as each Person is considered by himself the mind to wit dividing those things which are inseperable the Three Persons being one God understood together on account of the same Motion and the same Nature For we ought both to confess one God and also to assert Three Hypostasis's or Proprieties But we Confess him the only Begotten Son of God God the Word who was begotten of the Father before Ages and without time not made in the last days to have descended from Heaven on our account and for our Salvation and to have been incarnate by the Holy Ghost and of our Lady the Holy Glorious Theotocos and Ever-Virgin Mary and to have been born of her who is our Lord Jesus Christ one of the Holy Trinity Glorified together with the Father and the Holy Spirit For the holy Trinity hath not received an addition of a Fourth Person although one of the holy Trinity God the Word hath been incarnate but he is One and the same our Lord Jesus Christ Consubstantiall to God and the Father according to the Deity and the same Person is of the same substance with us in
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
true which Cyrillus says viz. that two Natures diverse amongst themselves have come together into a true unity which nevertheless Christophorson understood not Not that of two Natures one is made in such manner as Eutyches asserted But that of two Natures one Christ hath existed And thus Cyrillus has explained his own opinion a little after these words whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an ineffable mysticall and secret concourse to an unity From hence it appears that Johannes Langus otherwise the Learned Translatour of Nicephorus hath mistook here who has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unity but union Vales. * Or that by the divinity and humanity they the Natures have perfected c. * Or came †Or made one * Or piercings †Chap. 6. ‖ Or withall suffrages * Or partly †Or partly f In the Second Action of the Chalcedon-Councill pag. 161 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We that are Orthodox do believe thus In the Second Action of the Chalcedon-Councill p. 169 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orthodox do believe thus which reading I like better although Nicephorus confirms the common reading Vales. * Or laying down * See Heb. 2. 9. h I agree with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of every man so the reading is in Nicephorus and in the Second Action of the Chalcedon-Councill pag. 170. Vales. * The body †Or body ‖ Or Head i In the Second Action of the Chalcedon-Councill this place of Cyrillus is written otherwise thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he continued what he was but 't is altogether to be understood that the one dwells in the other that is the divine Nature in the humane Vales. * Or with men * Or an Intervall k There is an ambiguity in these words For they may as well be referred to Cyrillus's twelve heads of which he speaks just before as to the requests of Atticus Bishop of Nicopolis to which all the rest of the Bishops agreed as we are informed in the Second Action of the Chalcedon-Councill about the end of it Johannes Langus has followed the former sense But the latter explication pleases me best Vales. l I assent to the Learned who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Anatolius before us had mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Anatolius In Nicephorus the preposition is wanting which nevertheless seems to me altogether necessary Vales. m In the excellent Florentine M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning the Fathers which is better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from the c. And the same with that first mentioned is the reading in the Second Action of the Chalcedon-Councill Further who these Fathers should be for whom the Bishops entreat that they may be restored to the Synod 't is not difficult to guess For they are these Juvenalis Bishop of Jerusalem Thalassius of Caesarea in Cappadocia Eusebius Eustathius and Basilius who had been deposed in the First Action together with Dioscorus by an Interlocution of the Judges and Senatours On account therefore of this deposition which the Bishops had approved of by their suffrages these five Bishops were present neither at the Second nor Third Action as 't is apparent from the Catalogue of the Bishops which is prefixt before those Actions Besides in the Third Action when the Legates of the Apostolick See had pronounced a sentence of deposition against Dioscorus the rest of the Bishops confirmed it by their own subscriptions excepting these five as Evagrius has truly observed above In the Common Editions of the Chalcedon-Synod pag. 212 the names even of these five Bishops occur written also but out of order and after all the other Bishops Whence it appears that they had not subscribed at such time as the sentence was pronounc't but a long while after when they had been restored and had recovered their former dignity Moreover it may be manifestly concluded from what is said above that that is most true which I have already remark't viz. that the Second Action of the Chalcedon Synod is by Evagrius taken for The Third and The Third for The Second But which Copies are worthiest to be believed whether those which Evagrius made use of or them which we have now extant 't is not easie to pronounce To me the Copies made use of by Evagrius seem more certain First on account of their Antiquity for doubtless they were older than those we now use Secondly by reason of their legitimate and true order of matters transacted For after an accurate Examination of Dioscorus's Cause and after the Interlocution of the Judges who had pronounced him to have offended against the Canons and that he was to be deposed all which was done in the First Action it remained that Dioscorus by a Canonicall Judgment of the Bishops should be condemned Wherefore that Action wherein Dioscorus was deposed by the Bishops by a Synodick Sentence ought immediately to follow The First Action Therefore Evagrius and Nicephorus have rightly placed it in the second place A third reason is drawn from the Third Action it self pag. 177. where Dioscorus is said to have answered the Legates sent to him from the Holy Synod in this manner Quoniam ante haec in congregatione c. In regard before this the most magnificent Judges sitting in the Convention have determined some things after a large Interlocution of every one of them but now a second meeting calls me out in order to the nulling of what has been said before Nevertheless that is in the way which occurs at the close of the Second Action viz that the Bishops of Illyricum cried out thus Dioscorus to the Synod Dioscorus to the Churches Which doubtless they would not have dared to say after Dioscorus's deposition to which themselves had subscribed Therefore the Second Action where this Acclamation occurs ought necessarily to precede The Third Action in which Dioscorus was Canonically deposed And this I think to be truer Vales. n Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the due Decrees it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Decrees which had been given forth which is the reading in Nicephorus And this reading is confirmed by the fourth Action of the Chalcedon-Synod pag. 218 c. Vales. * Or Paper * Or made strangers to †Or to the Divine heighth o Christophorson read it in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they subscribed and so the reading is in Nicephorus which is confirmed by the Acts of the Chalcedon-Synod pag. 218 c. Vales. * Or of the Emperour †Or of Augusta that is Pulcheria see chap. 1. p Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning all those other things the reading in the Florentine and Tellerian
Vinum Esca R espicite fontem quo memorentur isla pro vobis I mmodico sumptu deficitis Christo donare C ùm ipsi non faciâ—is quomodo suadâ—re potestis J ustitiam Legis talibus Vel semel in anno S ic multos urget blasphemia saepe de Vobis Commodianus speaks to the Clergy as 't is apparent from the Title of the Poem and from the first letters of every verse And he advises them that at least on Easter-day they should bestow an Alms upon the poor He reproves them also because by reason of their living too high they had nothing left which they might bestow on the poor For that is the meaning of this verse Immodico sumptu deficitis Christo donare Concerning these very Paschal-Alms Anastasius in the Life of Pope Hadrian speaks in these words Simulque in Balneo juxta eandem Ecclesiam sito As likewise in the Bath also which is situate near the same Church where Our Brethren the poor of Christ who were wont to meet yearly to receive Alms in the Paschal Festivity and to bathe c. Vales. a These words must be rendred favourably For 't is manifest that the Sacrifices of the Heathens were not expresly and by name forbidden by Constantine the Great as Libanius in express words informs us in His Oration Pro Templis Indeed Constantine by issuing forth a Law prohibited private and domestick Sacrifices as it appears from the Theodosian Code de Maleficis Mathematicis and from the first Law de Paganis But he forbad not the publick and solemn Sacrifices which had been instituted by their Ancestours Eusebius repeats the same thing in chap. 25. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being to be understood and we have rendred it accordingly In Robert Stephen's Edition a point is ill set after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it should be placed after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Kings Copy and in the Sheets agreeably whereto we have pointed it Vales. * Or A pious life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has rendred it ill nec oracula curiosè sectarentur nor should curiously follow Oracles For the Damons had long before ceased from giving forth Oracles Wherefore Constantine's Law was superfluous wherein he had forbidden the searching after Oracles I had rather therefore understand here the Diviners Prophets Astrologers and Soothsayers the consulting of whom was prohibited by Constantine in the first and second Law Cod. Theod. de Maleficis Mathematicis Vales. * Or Murders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst the Egyptians Androgyni were the Priests of the Nile as Gregory Nazianzen informs us in his second Invective against Julian as also in his Poem to Nâ—â—eâ—ius The same Gregorius in the Oration which he wrote in Sancta Lumina Epiphaniorum does elegantly assert that by this fact the Egyptians reproacht rather than honoured thâ— Nile Concerning the same Rite of the Egyptians there is an eminent passage in Libanius's Oration Pro Templis which in regard it makes very much for our purpose and was not understood by the Translatour deserves to be set down here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor was a permission of Sacrificing reserved to Rome only but to the City of Sarápis also that great and populous City which is possest of a multitude of Temples by the assistance whereof it renders the plenty of Egypt common to all men Now this plenty is the product of the Nile They entertain the Nile at a Banquet and those Sacred Rites perswade it to rise and overflow the Fields which Rites not being performed both at the stated and solemn time and by those persons appointed for that purpose the Nile would not swell and overflow its Banks Which thing when they well understood who would very willingly have abolished these Rites also nevertheless on second thoughts they would not abolish them But suffered that River to be entertained at a banquet according to the usage of the Ancients because of the usual Reward it paid to wit a plentifull Crop From this place of Libanius it plainly appears that these Androgyni the Priests of the Nile were not abolished by Constantine or if they were abolished by him they were soon after restored Vales. * Persons that were both Males and Females †Falsified or depraved ‖ Or Were not any more * Or Correction * Or In few words a See Sozomen book 1. chap. 9. who in regard he was a Lawyer belonging to the Byzantine Forum does explain these knots of the Roman Laws more perspicuously than Eusebius Consult Lipsius also in his Comment at the Third Book of Tacitus's Annals where he discourses at large de Lege Papia Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Emperour and do expunge these four words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which crept out of the margin into the Text. Further this Constitution of the Emperour Constantine is exstant in the 8 th Book of the Theodosian Code in the Title de Infirmandis Poenis Coelibatûs Orbitatis In the Fuketian and Savilian Copies intead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And so likewise 't is written in the Copies of Scaliger Bongarsius and Christophorson as the Geneva Printers have told us But I had rather reade from Sozomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Hath demonstrated many persons to be Childless †Or Nature c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are misplaced here but may easily be restored in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Law of Constantine wherein he abolish't the severity of the Old Law and the Forms of words in making Wills is not I think now extant But 't is mentioned in the Third Law of the Theodosian Code de Testamentis In the Fuk. and Savil. Manuscripts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. d There is indeed a Law of Constantine's extant Cod. Justin. Book 6. Tit. 21. qui Testamenta sacere possint c. dated from Nicomedia concerning the Testaments of Souldiers in expedition or in present service by which they are discharged from the obligation of those solemnities which are by the Law made necessary in the Wills of other persons and their Wills are made good if but written on the Scabberd of their Swords or on their Targets with their Bloud or with their Swords in the dust at such time as they died in Battle a There is a Law of Constantine's extant in the close of the Theodosian Code under the Title de Episcopali audientiâ— wherein the Emperour commands that the sentences pronounced by a Bishop even in Causis Minorum should obtain the force of a Law The Translatour therefore has done ill at this place to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regulas Rules or Canons For the discourse here is not concerning the Ecclesiastick Rules
find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus grâ—â—teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they saâ—â— is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine
he effected divers ways and by his means Christianity enjoyed a profound and secure Peace But an intestine War amongst the Christians themselves succeeded this so firm a Peace What manner of War this was and how it began in the sequel according to my ability I will relate CHAP. V. Concerning Arius's Contest with Alexander the Bishop AFter Peter Bishop of Alexandria who suffer'd Martyrdom in the Reign of Diocletian Achillas succeeded in that See After Achillas succeeded Alexander in the time of the forementioned Peace He living in times that were more calm and secure adorned and set his Church in order Discoursing one day in the presence of his Presbyters and the rest of his Clergy too curiously concerning the mystery of the holy Trinity he asserted this point of divinity that there was an Unity in the Trinity But Arius one of the presbyters placed under Alexander a man of no mean skill in the faculty of reasoning supposing that the Bishop design'd to introduce the opinion of Sabellius the Libyan desirous to be perverse and contentious deflected to an opinion that was diametrically opposite to that of Subellius and as he thought sharply and nimbly opposed the Bishop's assertions arguing thus If the Father begot the Son he that was begotten hath a beginning of his existence And from hence it is apparent that there was a time when the Son was not Whence this is a necessary consequence that he derives his existence from nothing CHAP. VI. How from this contention there arose a division in the Church and how Alexander Bishop of Alexandria deposed Arius and his Complices ARius having drawn this Conclusion from these new assertions excited many to that question and from this small spark was kindled a great fire For the mischief having been begun in the Church of Alexandria overran all Aegypt Libya and the upper Thebaïs and at length consumed the rest of the Cities and provinces Many there were that did patronize Arius's opinion but more especially Eusebius was a maintainer of it not that Eusebius who was Bishop of Caesarea but another who formerly had been Bishop of the Church of Berytus but was then surreptitiously crept into the Bishoprick of Nicomedia in Bithynia Alexander hearing and seeing what was done became highly enraged and having convened a Council of many Bishops he degraded Arius and those that embraced his Opinion and wrote to the Bishops of every City as followeth The Letter of Alexander Bishop of Alexandria To Our well Beloved and Dearest Fellow-Ministers of the Catholick Church in all places Alexander wisheth health in the Lord. Whereas there is one body of the Catholick Church and 't is commanded in the holy Scriptures that we keep the bond of Peace and Concord it is requisite that we should Write and inform one another of what things are done amongst us to the end that if one member suffer or rejoyce we may either joyntly rejoyce or suffer together In our Diocess therefore there are lately started up men that are impious and enemies of Christ who teach such Apostacy as any one may judge and justly term the fore-runner of Antichrist And this I would most gladly have buried in silence that the mischief might have been consumed by being included amongst the Apostates only least haply by its further progress into other places it should have infected the ears of the simple But because Eusebius now Bishop of Nicomedia supposing that the affairs of the Church are wholly at his dispose in regard having deserted the Church of Berytus he has sordidly coveted that of Nicomedia and has not been prosecuted by any does Patronize even these Apostates and has boldly attempted to write Letters up and down in commendation of them that thereby he might seduce some ignorant persons into this worst and most displeasing Heresie to Christ I thought it therefore necessary being sensible of what is written in the Law to be no longer silent but to give you all notice that you might know those that are the Apostates and likewise the detestable expressions of their heresie and that if Eusebius write to you you should give no heed to him For he at this time desirous to renew his Pristine Malevolence which seemed to have been silenced and forgot by length of time pretends indeed to write Letters on their behalf but in reality he declares that he uses his utmost diligence to do this upon his own account Now these are the names of those which are turn'd Apostates Arius Achillas Aithales Carpones another Arius Sarmates Euzoïus Lucius Julianus Menas Helladius and Gaius Secundus also and Theönas who were sometimes stiled Bishops And these are their Tenets which they have invented and do assert contrary to the authority of Scripture God they say was not always a Father but there was a time when God was not a Father The word of God was not from everlasting but had his beginning from nothing For God who is made him who was not of nothing Therefore there was a time when he was not for the Son is a Creature and a Work neither is he like to the Father as to his Essence nor is he by nature the genuine Word of the Father nor his true Wisdom But he is one of his Works and one of his Creatures and is only improperly stiled the Word and the Wisedom for he himself exists by the proper Word of God and by the Wisedom that is in God by which God made all things and him also Wherefore he is by nature mutable and subject to change as well as all other rational beings So that the Word is different disagreeable and separate from the Essence of God and the Father cannot be declared or set forth by the Son and is invisible to him For the Son does not perfectly and accurately know the Father neither can he perfectly behold him for the Son knows not his own Essence what it is For our sakes he was made that God might make use of him as an instrument in order to our Creation nor had he ever existed had it not pleas'd God to Create us And when one asked them if the Word of God could be changed as the Devil was they were not afraid to answer yes certainly he may for he is of a Nature subject to change in that he is begotten and created We therefore with the Bishops of Aegypt and Libya neer a hundred in number being met together have anathematized Arius for these his Principles and for his impudent assertion of them together with all his adherents But Eusebius has given them entertainment endeavouring to mix falshood with truth and impiety with piety but he shall not prevail For truth getteth the victory and light has no communion with darkness nor hath Christ any agreement with â—elial For who ever heard the like or what man if he should now hear them would not be amazed thereat and stop his ears least the filth of this
the great Council of Nice was this We believe in one God the Father Almighty Maker of all things visible and invisible and in one Lord Jesus Christ the Son of God begotten of the Father the only begotten that is of the substance of the Father God of God and Light of Light very God of very God begotten not made of the same substance with the Father by whom all things were made that are in heaven and in earth who for the sake of us men and for our salvation descended and was incarnate and was made man and he suffered and arose again the third day ascended into the Heavens he shall come to Judge the quick and the dead We also believe in the Holy Ghost But the holy Catholick and Apostolick Church doth anathematize those that aver that there was a time when the Son of God was not and that he was not before he was begotten and that he was made of nothing Or that say he was made of another substance or essence or that he is either created or convertible or mutable This Creed three hundred and eighteen Bishops approved of and embraced and as Eusebius testifies being unanimous in their suffrages and sentiments they subscribed it There were only five that refused to allow of it who misliked the word Homoousios these were Eusebius Bishop of Nicomedia Theognis Bishop of Nice Maris of Chalcedon Theonas of Marmarica and Secundus of Ptolemais For in regard they asserted that that is Consubstantial which is from another either by Partition or by Derivation or by Eruption by Eruption as the Branch from the Root by Derivation as Children from their Parents by Partition as two or three pieces of Gold from the whole Mass but that the Son of God is from the Father by none of these three ways Therefore they said they could not give their assent to this draught of the Creed Therefore after a tedious cavil about the term Homoöusios they deny'd to subscribe the degradation of Arius Upon which account the Synod anathematized Arius and all those that were of his opinion adding this besides that he should be prohibited from entring into Alexandria The Emperour also did by his Edict banish Arius Eusebius and Theognis Eusebius and Theognis soon after their banishment exhibited their penetentiary Libells and assented to the belief of Homoöusios as we shall declare in the procedure of our History At the same time Eusebius sirnam'd Pamphilus Bishop of Caesarea in Palestine having made some small Hesitancy in the Synod and considered with himself whether he might securely admit of this form of Faith at length together with all the rest gave his assent and subscrib'd he also sent a Copy of the form of Faith to the people within his Diocess and explain'd to them the term Homoöusios lest any one should have an ill opinion of him because of his Hesitancy Thus therefore he wrote word for word It is very probable beloved that you may have heard what hath been done concerning the Ecclesiastick Faith in the great Council convened at Nice in regard report doth usually outrun an accurate Narrative of the matters Transacted But fearing lest by such a bare report the matter might be represented to you otherwise then really it is we thought it requisite to send to you first that form of Faith which we our selves proposed to the Council and likewise that other published by the Bishops who made some additions to ours That form of Faith drawn up by us which was read in the presence of our most pious Emperour and appeared to all to be sound and Orthodox runn's thus As we have receiv'd by tradition from our Predecessours the Bishops then when we were instructed in the first principles of the Faith and received Baptism as we have learnt from the divine Scriptures and as during our continuance in the Presbytership and also since we have been intrusted with a Bishoprick we have believed and taught so we also now believe and do make a publick declaration to you of our Faith which is this We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Word of God God of God Light of Light Life of Life the only begotten Son the first born of every creature begotten of God the Father before all worlds by whom also all things were made who for our salvation was incarnate and conversed amongst men who suffer'd and rose again the third day he ascended unto the Father and shall come again in Glory to Judge the quick and the dead We also believe in one Holy Ghost We believe that each of these Persons is and doth subsist that the Father is truely the Father the Son really the Son and the Holy Ghost really the Holy Ghost as our Lord also when he sent his Disciples out to Preach said Go ye and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost Concerning which Articles we do aver that we thus maintain and hold them that these are our sentiments of them that this was our Opinion formerly that this Opinion we will till death retain that we will persevere in this belief and anathematize every impious Heresie We call God Almighty and Jesus Christ our Lord to witness that these were sincerely and heartily our sentiments ever since we were capable of knowing our selves and that we do now think and speak what is most true and we are ready to demonstrate to you by most infallible proofs and to perswade you that both in times past we thus believ'd and likewise thus Preached When this Creed was propos'd by us there was no body that could oppose it Moreover our most pious Emperour did himself first attest its truth he protested that he himself was of the same Opinion and exhorted all to assent to and subscribe these very Articles and unanimously to agree in the profession of them this one only word Homoöusios being inserted which term the Emperour himself thus explained saying he suppos'd that the word Homoöusios was not to be taken in such a sense as is agreeable to the affections of the body and therefore that the Son had not his subsistance from the Father either by Division or Abscission For it is impossible said he that an immaterial intellectual and incorporeal nature should be subject to any corporeal affection but our sentiments of such things must be expressed in divine and mysterious terms Thus did our most wise and pious Emperour Philosophize But the Bishops upon the occasion of adding this word Homoöusios drew up this form of the Creed The Creed We believe in one God the Father Almighty maker of all things visible and invisible and in one Lord Jesus Christ the Son of God the only begotten of the Father that is of the substance of the Father God of God Light of Light very God of very
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
you must take notice that Eusebius Pamphilus confuted Marcellus's book in a discourse against him comprized in three entire books which he entitled Against Marcellus He quotes Marcellus's own words in those books and in his discourse against them maintaines that Marcellus does assert in like manner as Sabellius the Libyan and Paul of Samosata did that the Lord Christ is a meer man CHAP. XXI An Apology for Eusebius Pamphilus BUt in regard some have attempted to reproach this person I mean Eusebius Pamphilus as if he were an Assertor of Arius's opinion in the books he hath published I judge it not unseasonable to say something concerning him In the first place therefore he was present at and consented to the Nicene Synod which determined that the Son was coessential with the Father Moreover in his third Book concerning the Life of Constantine he says word for word thus But the Emperour incited them all to an unity of mind until he had at that time reduced them all to be of the same mind and to have the same sentiments in relation to all those points concerning which they had before disagreed In so much that at Nice they did all perfectly agree in the points of Faith Since therefore Eusebius making mention of the Nicene Synod does say that all things about which they disagreed were composed and that they were all brought to be of one and the same mind and opinion how can any persons judge him to be a maintainer of Arius's opinion The Arians also themselves are mistaken in their supposing him to be a favourer of their Tenets But some body will perhaps say that in his writings he seems to Arianize in regard he always says By Christ. To whom we answer that Ecclesiastick Writers have frequently made use of this Expression and many other such like which do signifie the dispensation of our Saviours Humanity And before all these Writers the Apostle Paul hath made use of these very expressions and he was never thought to be the Teacher of a perverse opinion Moreover in regard Arius has been so audacious as to stile the Son a Creature like unto one of those other Creatures made by God hear what Eusebius saith in his first book against Marcellus concerning this these are his very words He only and no other hath been declared to be and is the only begotten Son of God upon which account they are deservedly to be reprehended who have audaciously stiled him a Creature made of nothing like the rest of the Creatures For how should he be a Son How should he be Gods only begotten who is entitled to the very same nature with the rest of the Creatures and would be one of those common Creatures in regard he like them is made a partaker of a Creation from nothing But the sacred Oracles do not instruct us after this manner concerning him Then after the interposition of some few words he continues Whosoever therefore doth determine that the Son is made of things which are not and that he is a Creature produced out of nothing that person hath forgotten that he bestows upon him a name only but in reality he denies him to be a Son For he that is made of nothing cannot truly be the Son of God nor can any thing else which is made be his Son But the true Son of God in regard he is begotten of him as of a Father ought deservedly to be stiled the only begotten and beloved of the Father And therefore he must be God For what can the off-spring of God be else but most exactly like to him that hath begotten him A King indeed builds a City but he begets not a City but he is said to beget not to build a Son And an Artificer may be said to be the Framer not the Father of that which he hath made But he can in no wise be stiled the Framer of the Son who is begotten by him So also the supream God is the Father of his Son but he is justly to be called the Maker and Framer of the world And although this saying may be once found somewhere in the Scripture The Lord created me the beginning of his ways in order to his works yet we ought duly to inspect the meaning of those words which I will explain afterwards and not as Marcellus doth subvert a principal point asserted by the Church upon account of one word These and many other such like expressions Eusebius Pamphilus utters in his First Book against Marcellus And in his Third Book of that work the same Authour declaring in what sense the term Creature is to be taken says thus These things therefore having been after this manner proved and confirmed the consequence is agreeable to all things explained by us before that these words also The Lord created me the beginning of his ways in order to his works must have been spoken concerning the same person But although he says he was created yet he must not be so understood as if he should say that he had arrived to what he is from things which are not and that he also was made of nothing in the same manner with the other creatures which some have perversely supposed but he speaks this as being a person subsisting living preexisting and being before the foundation of the whole world having been constituted the Ruler of the universe by his Lord and Father the term Created being in that place used instead of Ordained or Constituted Indeed the Apostle hath in express words stiled the Rulers and Governours amongst men a Creature saying Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him And the Prophet where he saith Prepare to invoke thy God O Israel For behold he that firmeth the thunder and createth the Spirit and declareth his Christ unto men hath not taken the word Created in such a sense as to signifie That which hath been made when as before it was not For God did not then Create his Spirit when he declared his Christ to all men by him For there is no new thing under the Sun But the Spirit was and did subsist before But he was sent at such time as the Apostles were gathered together when like thunder There came a sound from heaven as of a rushing mighty wind and they were filled with the holy Ghost And thus they declared Gods Christ amongst all men agreeable to that Prophesie which saith For behold he that firmeth the thunder and createth the spirit and declareth his Christ unto men The term Createth being made use of instead of Sendeth or Constituteth and the word Thunder in another manner signifying the Preaching of the Gospel And he that saith Create in me a clean heart O God said not that as if he had had no heart before but he prayed that his
to be God and had healed the withered hand the Pharisees went out and entred into a consult against him how they might destroy him But when Jesus knew it he withdrew himself from thence Moreover when he had raised Lazarus from the dead From that day forth says the Evangelist they took counsel for to put him to death Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness Further when our Saviour had said Before Abraham was I am the Jews took up stones to cast at him But Jesus hid himself and went out of the temple And going thorow the midst of them went away and so escaped When therefore they see these things or rather hear them for they see them not ought they not according as 't is written to be burnt with fire in regard they design and speak the contrary to what our Saviour did and taught In fine when John had suffered Martyrdom and his disciples had buried his body When Jesus heard of it he departed thence by Ship into a desart place apart These things our Lord did and thus he taught But I wish these persons could be perswaded to be even in such a manner ashamed that they would confine their rashness to men only and not proceed to such an heighth of madness as to charge our Saviour with fearfulness against Whom they have once already designedly invented Blasphemies But no man will ever tolerate this their madness but rather by their ignorance in the Gospels they will be confuted by all men For there is a rational and true cause for such a retreat and flight as this is which as the Evangelists have recorded was made use of by our Saviour And from hence we ought to suppose that the very same cause of flight was made use of by all the Saints For what ever is recorded concerning our Saviour as man the same ought to be referred to mankind in general For he assumed our nature and demonstrated in himself such affections and dispositions of mind as are agreeable to our infirmity Which John has set forth in these words Then they sought to take him but no man laid hands on him because his hour was not yet come Yea before that hour came he himself said to his mother Mine hour is not yet come And to those who were called his brethren he said My time is not yet come Again when the time was come he said to his disciples Sleep on now and take your rest for behold the hour is at hand and the Son of man shall be betrayed into the hands of sinners Neither therefore permitted he himself to be apprehended before the time came nor when the time was come did he conceal himself but voluntarily resigned up himself to the Traytors After the same manner also did the blessed Martyrs consult their own preservation in the Persecutions which now and then hapned When they were Persecuted they fled and continued in places of concealment But when found out they suffered Martyrdom Thus has Athanasius discoursed in his Apologetick concerning his own flight CHAP. IX How after the Synod at Alexandria made up of those who asserted the Homoousian Faith Eusebius returning to Antioch found the Catholicks disagreeing there upon account of Paulinus's Ordination and being unable to bring them to an agreement he departed from thence BUt Eusebius Bishop of Vercellae immediately after the Synod went from Alexandria to Antioch Where finding Paulinus Ordained by Lucifer and the Populace disagreeing amongst themselves For the followers of Meletius had their assemblies apart by themselves he was troubled because all people did not unanimously agree to the Ordination that had been made and in his own thoughts disapproved of what was done But by reason of the reverence and respect he bore to Lucifer he held his peace and went away having promised that he would rectifie what had been done in a Synod of Bishops Afterwards he used his utmost diligence to unite the dissenters but could not effect it In the interim Meletius returned from his Exile And finding his followers celebrating their assemblies apart by themselves he headed them But Euzoïus a Prelate who embraced the Arian Tenets was possessed of the Churches Paulinus had only one of the lesser Churches within the City out of which Euzoïus had not ejected him by reason of the reverential respect he had for him But Meletius had his meetings without the gates of the City After this manner therefore did Eusebius depart from Antioch at that time But when Lucifer understood that his Ordination was not approved by Eusebius he lookt upon it as an injury and was highly incensed Wherefore he separated himself from Eusebius's communion and out of a pertinacious contentiousness presumed to reprove what had been determined by the Synod These things being transacted in a time of sadness and discord caused many persons to separate from the Church For there sprung up another new Heresie the followers whereof were termed Luciferians But Lucifer was not in a capacity of satisfying his anger For he was bound by his own promises by which being sent by his Deacon he had engaged that he would assent to the Synods determinations Wherefore he retained the Ecclesiastick Faith and departed into Sardinia to his own See But such as at first were agrieved together with him do hitherto continue Separatists from the Church Further Eusebius like a good Physitian travelled over the Eastern Provinces where he perfectly recovered those that were weak in the Faith teaching and instructing them in the doctrines of the Church Departing from thence he arrived in Illyricum and afterwards went into Italy where he took the same course CHAP. X. Concerning Hilarius Bishop of Poictiers BUt Hilarius Bishop of Poictiers which is a City of the second Aquitania had prevented him having before-hand laid the foundations of such points as were agreeable to the Catholick Faith in the minds of the Bishops in Italy and Gallia For he returning first from banishment arrived in those Countries before him Both of them therefore vigorously defended the Faith But Hilarius being a person endowed with a great stock of Eloquence asserted the Homoöusian opinion in Books which he wrote in the Latine tongue wherein he sufficiently confirmed that Faith and powerfully confuted the Arian Tenets These things hapned a little after the recalling of those who had been banished But you must know that at the same time Macedonius Eleusius Eustathius and Sophronius and the rest of that Sect who were all called by one general name Macedoniani held frequent Synods in various places And having called together those who in Seleucia were followers of their opinion they Anathematized the Prelates of the other party I mean the Acacians They also rejected the Ariminum Creed and confirmed that which had been recited at Seleucia Which Creed was the same that had before been set
blasphemy That the Emperour made it his business to cavil in his discourses before ignorant and the simpler sort of men not in their presence who retain a representation of the truth taken from the sacred Scriptures is evident from hence For having pickt out as many expressions as upon account of necessity are by way of dispensation used concerning God in a more humane manner and put them and many such like phrases all together at length he subjoynes these very words Every one of these expressions therefore unless the phrase contains in it some secret and occult sense and meaning which I suppose is stuft with a deal of Blasphemy against God Thus much he has said in express words in his Third Book against the Christians And in that Book of his to which he gave this title Concerning the Cynick Phylosophy declaring after what manner sacred Fables ought to be feigned he says that in such things as these Truth must be concealed these are his very words For Nature loves concealment and the hidden substance of the Gods cannot endure to be thrown into polluted ears in bare and naked words From these words 't is apparent that the Emperour had this sentiment concerning the divine Scriptures to wit that they were mystical Discourses containing in them an abstruse sense and meaning Moreover he is very angry because all men do not entertain the same opinion concerning them and inveighs against those persons amongst the Christians who take the sacred Oracles in their plain and obvious sense But it was not decent to rail in such a manner against the simplicity of the Vulgar nor upon their account to use such insolence towards the sacred Scriptures nor yet to hate and have an aversion for those things which are rightly understood by others because all persons understood them not as he had a mind they should But now the same accident seems to have befal'n him which hapned to Porphyrius For he having been beaten by some Christians at Caesarea in Palestine and being unable to master his passion in a great fury relinquished the Christian Religion and out of his hatred towards those that had beaten him he fell to writing Blasphemous Books against the Christians as Eusebius Pamphilus has manifestly made it out against him who has clearly confuted his Books But the Emperour having uttered disdainfull expressions against the Christians in the presence of unthinking persons through the same distemper of mind fell into Porphyrius's Blasphemy Since therefore both these persons voluntarily deserted the truth and brake out into impiety they are punished by the very knowledge and consciousness of their own crime Further whereas Libanius the Sophista in derision to the Christians does say that they make a man of Palestine God and the Son of God in my opinion he seems to have forgot that he himself has deified Julianus at the close of his Oration For they almost stoned to death says he the first messenger of his death as if he had bely'd the God Then a little afterwards he adds these words O Thou darling says he of the Daemons Thou Disciple of the Daemons Thou Assessor with the Daemons Although Libanius himself understood this otherwise yet in regard he avoided not the ambiguity of the term Daemons which is sometimes taken in an ill sense he seems to have said the same which the Christians usually do in their reproaches Wherefore had it been his design to have commended the Emperour he ought to have shun'd an ambiguous term as he did avoid another word for which being reproacht he afterwards raz'd it out of his Orations Moreover how man in Christ may be said to be God and how he was apparently man but invisibly God and after what manner both these assertions are infallibly true the Divine Books of the Christians do evidently shew But the Heathens before they believe cannot understand For 't is the Oracle of God which saith that If ye will not believe surely you shall not understand Wherefore they are not ashamed to deify many men and I wish at least they had been men good as to their morals just and sober and not rather impure unjust and persons addicted to drunkenness I mean the Hercules's Bacchus's and Aesculapius's by whom Libanius blushes not to swear frequently in his Orations Whose Sodomies and Adulteries should I give a particular account of my discourse thereof would be long and a tedious digression Those that are desirous of information about these things will find a satisfactory account thereof in Aristotles Peplum Dionysius's Corona Rheginus's Polymnemωn and in the crowd of the Poets who by writing concerning these things do demonstrate to all men that the Heathen Theology is trifling and ridiculous Further that 't is the peculiar practise of the Heathens and a thing usual amongst them with great readiness to deifie men 't will be sufficient to advertize you by a few instances To the Rhodians who consulted the Oracle upon their being faln into a calamitous distress an answer was given that they should worship Attis the Phrygian an Heathen Priest who instituted mad ceremonies in Phrygia The contents of the Oracle are these Appease Attis the great God chast Adonis The Doner of a prosperous Life and happiness The beautifully-hair'd Bacchus The Oracle calls Attis who by reason of his Love-madness castrated himself Adonis and Bacchus And when Alexander King of the Macedonians passed over into Asia the Amphictyones made him presents and Pythia uttered this Oracle Adore the supream God Jove And Minerva Tritogenia The King concealed in a mortal Body Whom Jove has begotten of a race ineffable Mortals Defender of Equity King Alexander These are the words of the Oracle which the Daemon uttered at Delphos He himself when he would flatter Potentates Deified them And this was perhaps done meerly out of flattery But what shall we say concerning Cleomedes the Champion whom they have made a God and uttered this Oracle concerning him The last of the Hero's Cleomedes Astypalaeus Him worship with sacrifices as being no longer a Mortal Upon account of this Oracle Diogenes the Cynick and Oenomaus the Philosopher condemned Apollo Pythius The Inhabitants of Cyzicum have declared Adrianus to be the thirteenth God And Adrianus himself has deified Antinous his own Catamite These things Libanus does not term ridiculous and meer trifles although he very well knew these Oracles and that single Book which Adrias wrote concerning the Life of Alexander Nor is he himself ashamed to Deifie Porphyrius For his words are these May the Tyrian be propitious to me whose Books he preferred before the Emperours Let thus much suffice to have been said by us by way of digression upon account of the Sophista's scoffing and reproaches I thought fit to omit the rest which requires a particular Treatise We must now subjoyn the remaining part of our History CHAP. XXIV That the Bishops flockt from all
there he brake forth into tears When the persons in presâ—nce asked him why he wept two things said he trouble me the one is this womans destruction the other because I do not use so much diligence and industry to please God as she does to delight obscene men Another of them said that a Monk unless he will work is to be involved in the same condemnation with the covetous and rapacious person Petirus was well furnished with a knowledge in Natural Speculations and frequently expounded sometimes one thing at other times another to such as addressed themselves to him At every one of his Lectures he made a prayer to God But amongst the Monks who lived at that time there were two pious persons who bore the same name For each of them had the appellation of Macarius The one was born in The Upper Egypt the other came from the City Alexandria Both of them were famous upon several accounts to wiâ— for their Ascetick exercises for their Morals for their Converse and for the Miracles wrought by their hands The Egyptian Macarius wrought so many cures and drove so numerous a company of devils out of persons possest that to relate what he performed by the grace of God would require a particular and separate Work Towards those who came to him he behaved himself with an austere gravity tempered with caution and circumspection But the Alexandrian Macarius although he was every way like the Egyptian Macarius yet he differed from him in this that he shewed himself chearfull and pleasant towards those who came into his company and by his courteous behaviour and complaizance induced young men to embrace an Ascetick course of life Evagrius Scholar to these Macarius's having before been a Philosopher in words only learned from them that Philosophy which consists in deeds and actions He having been ordained Deacon by Gregorius Nazianzenus at Constantinople went afterwards with him into Egypt where he converst with those forementioned persons and imitated their course of life Nor were the Miracles wrought by his hands fewer in number than those performed by his Masters The same Evagrius wrote Books of very great use one whereof has this Title The Monk or Concerning Active Virtue another is entitled The Gnostick or to him who is reputed worthy of knowledge This Book is divided into Fifty Chapters A third is termed Antirreticus or The Refutation being a Collection from the sacred Scriptures against the tempting evil spirits it is divided into eight parts according to the number of the eight thoughts He wrote also six hundred Prognostick Problems and moreover two Books in Verse the one to those Monks who live in Monasteries or Covents the other to the Virgin How admirable these Books of his are they that read them will perceive It is not unseasonable as I suppose to annex to what has been said before some few passages recorded by him concerning the Monks For he says word for word thus It is also necessary to make an enquiry into the ways of those Monks who have heretofore walked uprightly and to conform our selves to the pattern thereof For many things have been well said and done by them Amongst which this was the saying of one of them that a drier slender and not irregular sort of diet joyned with love will in a short time bring a Monk to a Port void of all inquietude The same Monk freed one of his brethren from his being disturbed with apparitions in the night enjoyning him to minister to the sick whilst he was fasting And being asked why he commanded him to do that such troubles as these said he are composed and extinguished with nothing so easily as with mercy and compassion A Philosopher of those times came to Antonius the Just and said unto him O Father how can you hold out being destitute of the comfort of Books Antonius replied my Book O Philosopher is the nature of things made and 't is ready at hand as often as I am desirous of reading the Words of God That aged person the Egyptian Macarius that chosen vessel asked me why by remembring the injuries we receive from men we destroy that strength and faculty of memory which is in our minds but by remembring the mischiefs done to us by the devils we continue unhurt And when I was doubtfull what answer I should make and entreated him to explain the reason hereof to me the first said he is an affection of the mind which is contrary to nature the second is agreeable to nature I went one time to the holy Father Macarius at noon-day when it was very hot and being most extreamly thirsty requested some water to drink His answer to me was Content your self with the shade for many persons who are at this time travelling by Land or making a voyage by Sea do want the refreshment of that Then I conferred with him about Abstinence and he said unto me Be couragious and confident my Son For these twenty years compleat I have not taken my fill either of bread water or sleep For I have eaten my bread by weight I have drank my water by measure and I have stollen a little part of a sleep by leaning my self against a wall One of the Monks had the news of his Fathers death brought to him His return to him that told him this was forbear speaking impiously for my Father is immortal One of the Brethren was possessour of nothing else but the Book of the Gospels when he had sould that Book he gave the money he had for it to feed the hungry and uttered this saying worthy to be recorded I have sould that Book which saieth Sell that thou hast and give to the poor There is an Island about Alexandria scituate at the Northern part of that City beyond the Lake called Mareotis Near that Island dwells a Monk of Parembole a most approved person amongst the Gnosticks who has declared that all things practised by the Monks are done for five reasons for the sake of God of Nature on the account of Custom of Necessity and of the work of the hands It was the usual saying of the same person also that by nature there was only one virtue but that in respect of the faculties of the soul it was divided into several Species For the light of the Sun said he is without any figure but it does usually receive its figure from the windows through which it enters Another of the Monks was wont to say I do therefore every way eschew pleasures that I may prevent the occasions of anger For I know very well that anger does always militate for pleasures and does disquiet my mind and expell knowledge One of the aged Monks said that Charity knows not how to keep the Depositum of meat or money This was another saying of the same person I do not remember that I was ever twice deceived as to the same thing by the
whereof the same Erminius sent me long since written out with his own hand as I have attested above four years since in that Preface I prefixt before my Edition of Socrates and Sozomen The second Manuscript Copy was taken out of the Library of that most Illustrious Prelate Dionysius Tellerius Arch-Bishop of Rheims this is no very ancient Copy but 't is a good one and transcribed by the hand of a Learned man This Copy was of great use to us in many places as we have now and then shown in our Annotations THE FIRST BOOK OF THE Ecclesiastical History OF EVAGRIVS SCHOLASTICVS Epiphaniensis And one of the EX-PRAEFECTS The Writers Preface wherein he declares on what account he betook himself to the Writing of this present History EUSEBIUS Surnamed PAMPHILUS a Person both eminently Eloquent as to other things and so powerfull in his Writings also that by his perswasives he might be able if not to render them perfectly Orthodox yet to prevail upon his Readers so far as to embrace our Sentiments Eusebius surnamed Pamphilus I say Sozomen Theodoret and Socrates in the best and most accurate manner have set forth in Writing both the Advent of our Compassionate God amongst us and his Ascent into the heavens and also those things which the divine Apostles and other Martyrs have couragiously performed in their Combats in defence of the Faith Moreover whatever else hath been transacted by those of our Religion whether praise-worthy or otherwise till some part of the Emperour Theodosius's Reign But in regard no person has hitherto given an orderly Narrative of the transactions that hapned afterwards which notwithstanding are not much inferiour to them I have resolved though I am but little versed in such things to undertake this Work and to compile an History of those affairs being very confident that by his assistance who infused wisdome into Fishermen and made the tongue of a Brute utter an articulate voice I shall raise affairs already buried in Oblivion give life to them by my Discourse and render them immortall by an eternall commemoration to the end that every one of my Readers may know what has been done when where how against whom and by whom affairs have been transacted untill our own times and to the end that nothing worthy to be remembred may lie concealed by a remiss and dissolute Sloth and which is its next neighbour Oblivion Divine assistance therefore being my guide I will begin where the Authours I have already mentioned closed their History CHAP. I. That after the destruction of the impious Julian when the Heresies had been a little quieted the Devil afterwards disturbed the Faith again WHen the impiety of Julian had now been drowned in the bloud of the Martyrs and Arius's madness bound in the Fetters made at Nicaea and when Eunomius and Macedonius driven away by the Holy Spirit as it were by an impetuous wind had been Shipwrack't about the Bosphorus and at the sacred City Constantinople when the Holy Church having laid aside her late filth and recovering her Pristine beauty and gracefullness was clothed in a Vesture of Gold wrought about with divers colours and made fit for her Lover and Celestiall Bridegroom the Devil Virtue 's enemie unable to bear this raises a new and unusuall kind of War against us contemning the worship of Idols which now lay tramplied under foot and abandoning Arius's Servile madness He was indeed afraid of making an attack against our Faith openly as an enemy in regard it was fortified by so many and such eminent Holy Fathers and because he had lost many of his Forces in the Siege thereof But he attempts this business in such a method rather as theeves make use of by inventing certain Questions and Answers whereby he in a new manner perverted the erroneous to Judaism the Wretch being insensible that he should be foiled even this way For that one Term which before he had made the sharpest resistance against he now admires and embraces rejoycing mightily though he could not wholly vanquish us yet that he was able to adulterate even but one word Having therefore many times wound up himself within his own malice he invented the change of one Letter which might indeed lead to one and the same sense but notwithstanding would separate the understanding from the tongue least with both they should confess and glorifie God in a concordant and agreeable manner Further in what manner each of these things was performed and what conclusion they had I will declare in their due places and times Whereto I will likewise add whatever else I could finde worthy to be related although it may seem forreign to my subject resolving to close my History where it shall seem good to the compassionate and propitious Deity CHAP. II. How Nestorius was detected by his disciple Anastasius who in his Sermon termed the Holy Mother of God not Theotocos but Christotocos for which reason Nestorius was pronounced an Heretick FOr as much as Nestorius that tongue full of Hostility against God that second Sanhedrim of Caïphas that shop of Blasphemy wherein Christ is again bargained for and sold his Natures being divided and torn in sunder of Whom not one bone had been broken on the very Cross it self according as it is written nor had his woven-coat in any wise been rent by the Murderers of God has rejected and abandoned the term Theotocos a word long since framed by many of the most approved Fathers by the inspiration of the Holy Spirit and instead thereof has coyned and formed the term Christotocos an adulterate coyn us it were stamped by himself and has refilled the Church with innumerable wars making an inundation of Civill bloud therein I shall not I suppose want matter agreeable and fit for the composure of an History nor shall I despair of bringing it to a conclusion if by the cooperation of Christ who is God above all I shall begin from the blasphemy of the impious Nestorius Now the War of the Churches had its originall from hence There was one Anastasius a Presbyter a person of a very unsound opinion an ardent Lover of Nestorius and his Jewish Sentiments who had accompanied Nestorius in the journey he made in order to his entring upon the Bishoprick of Constantinople In which journey having had a conference with Theodorus at Mopsuestia and heard his opinions was perverted from piety as Theodulus has related treating hereof in one of his Epistles This Anastasius in a Sermon he Preacht to the people that loved Christ in the Church of Constantinople was so audacious as openly and plainly to speak these words Let no person term Mary Theotocos For Mary was a woman but 't is impossible for God to be born of a woman The people that loved Christ being highly offended at the hearing hereof and supposing not without reason that this
to the Holy and Oecumenicall Synod but I am hindred Whereto Himerius added that in their return from Dioscorus the Assistant to the Master of the sacred Offices met them and that in company with him the Bishops had gone again to Dioscorus and that he had some things concerning these matters which he had taken in Notes Which having been read 't was manifested that Dioscorus had spoken these express words Having recollected my self and considered what is expedient for me I answer thus In regard the most magnificent Judges who sate in the Session before this have Decreed severall things after many Interlocutions made by every one and I am now cited to a Second Session to the end that the soresaid Decrees may be voided and made null 't is my request that the most magnificent Judges and Sacred Senate who were at the Former Session may be present now also in order to a re-examination of the same matters To whom Acacius as 't is manifestly related in the said Acts gave answer in these very words The Holy and Great Synod have not commanded Your Sanctity therefore to be present that those things which have been transacted before the most Magnificent Judges and the Sacred Senate might be voided and made null but the Synod hath sent us with a command that You should come to the Session and that Your Sanctity should not be absent therefrom To whom Dioscorus returned this answer as the Acts declare You have told me even now that Eusebius hath presented Libells I make a request again that my Cause may be examined before the Judges and Senate Then after other things of this nature which are put into the Acts those were again sent who might perswade Dioscorus to be present at what was transacted Which having been done those who had been sent returned and said that they had taken Dioscorus's answer in Notes which Notes do manifest that he said these words I have already signified to Your pâ—ety that I am afflicted with a distemper and that 't is my request that the most Magnificent Judges also and the Sacred Senate may now likewise be present at the Judgment of those things which shall be inquired into but in regard my distemper hath increased upon that account I have made a delay And the Acts do manifest that Cecropius said unto Dioscoruâ— that a little before he had not made the least mention concerning his sickness and that therefore he ought to satisfie the Canons To whom Dioscorus made this return I have said once that the Judges ought to be present Then that Ruffinus Bishop of Samosata said unto Dioscorus that the Agitations and Debates in the Councill were Canonicall and that Dioscorus if he were present might freely speak what he should have a mind to And when Dioscorus enquired whether Juvenalis and Thalassius and Eustathius were come to the Synod he answered that that was nothing pertinent to the business To which words the Acts doe set forth that Dioscorus subjoyned these that he had requested the Christ-loving Emperour that he would give order that the Judges also might be present in the Councill as likewise those Prelates who together with him had been Judges And that hereto the Synod's Messengers said that Eusebius had accused him only and that all the rest ought not to be present And that to these words Dioscorus replied that those other persons ought also to be present who had been judged together with him for that Eusebius had no private Cause against him but a common one to wit concerning those things on account of which all of them had been judged And again when the Synod's Messengers persisted in the same things Dioscorus made answer what I have said I have said once nor have I any thing further to say To which words when declared to the Synod Eusebius Bishop of Dorylaeum said that he had matter of accusation against Dioscorus only and against no person else and he desired that Dioscorus might be cited in by a third Summons After this Aëtius gave information that some persons who stiled themselves Ecclesiasticks together with some others who were Laïcks coming from the City Alexandria had lately presented Libells against Dioscorus and that those men were now standing before the doors of the Councill and crying out When therefore Theodorus a Deacon of the Holy Church of Alexandria had in the first place presented Libells and then Ischyrio who was a Deacon likewise and after him Athanasius a Presbyter and Cyrillus's sisters son and lastly Sophronius in which Libells they accused Dioscorus partly for Blasphemies and partly on account of bodily damages and violent exaction of moneys a third Citation is issued out wherein Dioscorus is admonished to come to the Synod The Messengers therefore appointed for this business being returned made report that Dioscorus had said these words I have sufficiently informed Your Piety nor can I add any thing else thereto Again when the persons sent upon this account had continued to be very urgent in their perswasives to Dioscorus that he would come and he having always given the same answer Paschasinus the Bishop said these words Dioscorus having now been thrice Summoned hath not appeared being prick't in Conscience and he asked what punishment he deserved Whereto when the Bishops had returned answer that he had offended against the Canons and when Proterius Bishop of Smyrna had said at such time as the Holy Flavianus was murdered nothing had been agreeably and orderly done against him they who supplied the place of Leo Bishop of the Elder Rome made this Declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been enquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been deposed canonically by his own Bishop of Holy Memory we mean our Father and Arch-Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God But the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the most Blessed Pope Leo to be read
which had been written by him to Flavianus of Holy Memory and his he did notwithstanding he was severall times entreated by those persons who brought the Letter to suffer it to be read and notwithstanding he had promised with an Oath that it should be read The not reading of which Letter has filled the most Holy Churches over the whole world with scandalls and detriment Nevertheless although such things as these have been audaciously attempted by him yet we had some thoughts concerning the vouchsafing to him something of compassion in relation to his former impious Fact as also to the rest of the Bishops beloved by God although they had not the same authority of judging that he was invested with But in regard he has out-done his former iniquity by his latter facts for he has audaciously pronounced an Excommunication against the most Holy and most Pious Leo Arch-Bishop of Rome the Great and moreover when Libells stuft with Crimes were preferred to the Holy and Great Synod against him having been canonically called once twice and thrice by the Bishops beloved of God he obeyed not to wit being prick't by his own conscience Lastly he has illegally received to Communion those who have been justly deposed by severall Synods on these various accounts we say he himself hath pronounced sentence against himself having many ways trampled under foot the Ecclesiastick Rules Wherefore the most Holy and most Blessed Leo Arch-Bishop of the Greatest and the Elder Rome by Us and the present Synod together with the thrice Blessed and most eminent Apostle Peter who is the Rock and Basis of the Catholick Church and the foundation of the Orthodox Faith hath divested him of the Episcopall dignity and hath removed him from the performance of every Sacerdotall Office Therefore the Holy and Great Synod it self will Decree those things concerning the forementioned Dioscorus which shall seem agreeable to the Canons When therefore these things had been confirmed by Anatolius Maximus and the rest of the Bishops excepting those Prelates who together with Dioscorus had been deposed by the Councill a Relation concerning these Transactions was by the Synod written to the Emperour Marcianus and by the same Synod a deposition was sent to Dioscorus the Contents whereof were these Know that by reason of Your contemning the Divine Canons and on account of Your contumacy Shown towards this Holy and Oecumenicall Synod because besides other Crimes whereof You have been convicted having been the third time called by this Holy and great Synod according to the Divine Canons to answer to those Accusations brought against You You have not appeared on the thirteenth day of this instant month October You are deposed from your Bishoprick by this Holy and Oecumenicall Synod and are estranged from every Ecclesiastick duty Then having written concerning these things to the pious Bishops of the most Holy Church at Alexandria and when the Edict against Dioscorus had been proposed this Sessions was ended The foregoing Session having been thus ended after this the Bishops being again convened returned answer to the Interrogation of the Judges who had requested that the true Faith might be expounded in this manner that nothing further ought to be established the matters against Eutyches having been fully finished and determined by the Bishop of Rome to which determinations they had all given their assent Again when all the Bishops cried out that they all said the same things and when the Judges by making an Interlocution had pronounced that each Patriarch having chosen one or two persons of his own Dioecesis should come forth into the midst to the end that the opinion of every one might be made manifest Florentius Bishop of Sardis required a Truce to the end that with consideration they might arrive at the Truth And Cecropius Bishop of Sebastopolis spoke these words The Faith hath been well expounded by the Three hundred and eighteen Holy Fathers and hath been confirmed by the Holy Fathers Athanasius Cyrillus Celestinus Hilarius Basilius Gregorius and now again by the most Holy Leo. And our request is that the words of the Three hundred and eighteen Holy Fathers as also those of the most Holy Leo may be recited Which having been read the whole Synod cried out in these words this is the Faith of the Orthodox Thus we all believe Pope Leo believes thus Cyrillus believed thus the Pope hath expounded it thus And when there had been another Interlocution that the Exposition of the Faith set forth by the Hundred and fifty Holy Fathers might be recited also that was likewise read To which the Synod again cried out and said This is the Faith of us all This is the Faith of the Orthodox Thus we all believe After whom Aetius the Arch-Deacon said that he had at hand the Epistle of the Divine Cyrillus to Nestorius which all the Fathers convened at Ephesus had confirmed by their own Subscriptions and that he had likewise another Letter of the same Cyrillus ' s which had been written to Johannes Bishop of Antioch and which had likewise been confirmed and his request was that both these Letters might be read And after an Interlocution had been made concerning these Letters they were both recited Part of the Contents of the former Epistle run word for word thus Cyrillus to the most Pious Nestorius my Fellow-Minister Some persons as I understand reproach my Reputation in the presence of Your Piety and that frequently taking an occasion to do thus most especially at such time as those of the Magistracy are met together and peradventure they suppose that Your ears are even delighted with such discourses as these And after some words The Holy and Great Synod therefore hath said that He the only begotten Son hath been begotten of God and the Father according to Nature very God of very God the Light of the Light that He by whom the Father hath made all things descended was Incarnate made man suffered rose again the third day ascended into the Heavens These Expressions and Forms we also ought to follow considering with our selves what is meant by this proposition God the Word was incarnate and was made man For we do not affirm that the Nature of The Word having been changed was made Flesh nor that it was converted into whole man who consists of Soul and Body But We say that rather that when The Word had personally united to himself the Flesh enlivened with a rationall soul he was ineffably and incomprehensibly made man and he hath been stiled the Son of man not according to will only or good pleasure nor yet as it were in the Assumption of the person only And that the Natures are diverse which have come together into a true Unity but that of both Natures there is one Christ and one Son not as if the diversity of the Natures were destroyed by the Union but
And when they had made many entreaties concerning these things and those of the Synod had vigorously resisted them by an Interlocution 't was ordered that an intervall should be granted to the Bishops of Egypt till such time as an Arch-Bishop could be ordained over them And after this were presented Supplicatory Libells of some Monks the sum of which was this that they might in no wise be forced to subscribe to certain Papers till such time as the Synod which the Emperour had ordained to be convened should meet and take cognizance of those things which had been Decreed After the recitall of these Libells Diogenes Bishop of Cyzâ—cus declared that â—arsumas one of those persons who were come into the Councill had murdered Flavianus for that he had cried out kill him And that although he was not named in the Libells yet contrary to what was right and fitting he had gotten entrance into the Councill Whereat all the Bishops exclaimed Barsumas hath ruined all Syria he hath brought a thousand Monks against us And when an Interlocution had been made that the Monks who were come together should expect the Synod's determination the Monks requested that the Libells composed by them might be read part whereof was this that Dioscorus and those Bishops with him might be present at the Synod At the hearing whereof all the Bishops exclaimed Anathema to Dioscorus Christ hath deposed Dioscorus thrust these persons out of doors take away the injury of the Synod remove the Force of the Synod Relate these words to the Emperour remove the Injury of the Synod take away the disgrace of the Synod In opposition to whom the Monks cried out remove the injury of the Monasteries And when the same exclamations had been made again by the Synod 't was ordered by an Interlocution that the rest of the Libells should be recited In which 't was affirmed that Dioscorus's deposition had not been duely and orderly made and that the Faith being proposed he ought to be admitted to the Session of the Synod And unless this were done they would shake their garments and recede from the Communion of those Bishops who were convened After the Recitall of these words Aetius the Arch-Deacon read the Canon concerning those who separated themselves from Communion And again when the Monks were divided at the questions put to them by the most Holy Bishops and afterwards at the interrogatory of Aetius the Arch-Deacon made as from the Synod and when some of them Anathematized Nestorius and Eutyches and others refused to do that an Interlocution was made by the Judges who declared that the Supplicatory Libells of Faustus and the other Monks should be read wherein they requested of the Emperour that those Monks should not have any further Countenance shown them who had lately appeared in opposition to Orthodox Sentiments amongst whom one Dorotheus â— Monk had termed Eutyches Orthodox Against him diverse questions concerning Eutyches's Doctrine were proposed by the Judges After this when the Fifth Session was begun the Judges by an Interlocution declared that what had been determined concerning the Faith should be promulged Then Asclepiades a Deacon of Constantinople read the Determination which they were pleased not to have inserted into the Acts. Against which Determination some made opposition but more consented to it And when Exclamations had been made on the one side and on the other the Judges said that Dioscorus affirmed he had therefore deposed Flavianus because he asserted there were two Natures but that the Determination ran thus of two Natures To which Anatolius made answer that Dioscorus had not been deposed on account of the Faith but because he had excommunicated Leo and having been thrice summoned had not appeared Then the Judges desired that the words in Leo's Letter might be inserted into the definition of the Faith which having been denied by the Bishops who said that another definition of the Faith could not be made for that was compleat and perfect these things were related to the Emperour And he ordered six of the Eastern Bishops and three of the Pontick Dioecesis and three of Asia and three of Thracia and three of Illyricum Anatolius and the Deputies of the Romish See being also present to meet in the Church of Euphemia and there rightly to determine matters in relation to the Faith or at least that every one of them should set forth his own Faith which if they did not they were to know that a Synod should be convened in the West And being asked to declare whether they would follow Dioscorus who asserted Christ to consist OF TWO Natures or Leo who affirmed TWO Natures IN Christ they cried out that they believed agreeable to Leo but that those who made opposition were Eutychianists And when the Judges had said that according to Leo's Opinion there ought to be added in the definition of the Faith these words two natures united inconvertible and undivided and inconfused in Christ the Bishops entreated them to go into the Oratory of the Holy Euphemia's Church And when the Judges had entred into the foresaid Oratory together with Anatolius and the Deputies of Leo with Maximus also of Antioch and Juvenalis of Jerusalem and Thalassius of Caesarea in Cappadocia and with the other Bishops and when some little time after they had gone out from thence the definition of the Faith was read the Contents whereof were these Our Lord and Saviour Jesus Christ and so forth which we have inserted above into our History And when they had all cried out This is the Faith of the Fathers Let the Metropolitans now subscribe This is the Faith of the Apostles We all follow this Faith We all think thus the â—udges made an Interlocution in these words Those matters which have been defined by the Fathers and which please all persons shall be Related to his Imperial Majesty But at the Sixth Session the Emperour Marcianus came to the Councill and made a Speech to the Bishops concerning Concord And after an Interlocution of the Emperour 's the definition of the Faith was read by Aetius Arch-Deacon of Constantinople and all subscribed to the definition Then the Emperour asked whether the definition were composed by the unanimous consent of them all and they all confirmed it with joyfull acclamations Again the Emperour made two Speeches to the Bishops which were followed with the joyfull acclamations of them all After this by the Emperour's perswasion the Canons were written and to the City of the Chalcedonensians were given Metropoliticall Rights and Priviledges And the Emperour commanded the Bishops to stay three or four days and that every one should propose questions concerning what he had a mind to in the presence of the Judges and that all things should be ended by a convenient and fit determination Thus this Convention was finished There was another Session also wherein other Canons were made
Emperour Anastasius perceived he ejected those Bishops who made any Innovation out of the Church where-ever he found any such person either crying up the Synod of Chalcedon contrary to the usage in those places or else Anathematizing it He ejected therefore out of the Imperial City in the first place Euphemius as we have related before and then Macedonius after whom Timotheus was made Bishop Flavianus also was by him ejected out of Antioch CHAP. XXXI The Letter of the Monks of Palestine to Alcison concerning Xenaias and some other persons NOw concerning Macedonius and Flavianus the Monks in Palestine in their Letter to Alcison say word for word thus But Petrus being dead they were again divided amongst themselves and Alexandria and Egypt and Libya continued within their own Communion The rest of the East likewise held a Communion separate from others in regard the Westerns refused communicating with them on any terms unless to their Anathematizing of Nestorius Eutyches and Dioscorus they would add Petrus Mongus also and Acacius The Churches therefore over the whole world being in this posture the genuine followers of Dioscorus and Eutyches were reduced to the smallest number imaginable And when they were now just about vanishing in such a manner as not to appear any more in the world One Xenaias a person agreeable to his name truly a stranger from God on what design we know not nor what the grudge was which he would revenge upon Flavianus but under a pretext of the Faith as most do say begins to move against Flavianus and to calumniate him as a Nestorian But when Flavianus had Anathematized Nestorius together with his opinion Xenaias passes from Nestorius to Dioscorus and to Theodorus and Theodoret Ibas and Cyrus and Eutherius and Johannes and we know not to what persons else nor whence he had gathered them Some of whom had in reality been Asserters of Nestorius's Sentiments but others of them suspected to have been Nestorius's followers had Anathematized him and had ended their lives in the Communion of the Church Unless says Xenaïas to Flavianus you will Anathematize all these persons who are distempered with Nestorius's Tenets you are an Embracer of Nestorius's Sentiments although you should Anathematize him a thousand times together with his Opinion By Letters also he excites the Favourers of Dioscorus and Eutyches perswading them to assist himself against Flavianus and to require him not to Anathematize the Synod but the forementioned persons only When Flavianus the Bishop had made a long and stout resistance against these men and against others who together with Xenaias combined against him to wit one Elusinus Bishop of the Second Cappadocia Nicias Bishop of Laodicea in Syria and others from other places to relate the Causes of which persons hatred against Flavianus belongs not to us but to others at length Plavianus supposing they would not be quiet in behalfe of these persons yielded to their contentious humour and having in writing Anathematized the foresaid persons sent his Libell to the Emperour For they had incensed him against Flavianus as being an Assertour of Nestorius's Opinion But Xenaias not satisfied even herewith required again of Flavianus that he should Anathematize the Synod it self and those who asserted two natures in the Lord Christ one of the Flesh another of the Deity Which when Flavianus had refused to do Xenaias accused him again as being a Nestorian After many debates in reference to this matter when the Patriarch had drawn up an Exposition of the Faith wherein he profest that he embraced the Synod as to what related to the Deposition of Nestorius and Eutyches but not as to its definition and doctrine of the Faith they renewed their Accusations against him as if he were a secret favourer of Nestorius's Sentiments unless he would add an Anathematism against the Synod it self also and against those who asserted two Natures in our Lord one of the Flesh another of the Deity Moreover by their many fraudulent words ' and expressions they induced the Isauri also to embrace their own Opinion And having drawn up a Writing concerning the Faith wherein they Anathematized the Synod together with those who affirmed two Natures or Proprieties in Christ they withdrew themselves from a Communion with Flavianus and Macedonius and enter into society with others who had subscribed to their Writing During this interim they entreated the Bishop of Jerusalem also that he would draw up in writing the Form of his own Faith Which he having set forth sent it to the Emperour by the followers of Dioscorus And that Copy of it which they produce does indeed contain an Anathematism of those who assert two Natures But the Bishop of Jerusalem himself affirms that it has been adulterated by them and produces another without any such Anathematism Nor need this seem a wonder For they have frequently corrupted the Books of the Fathers And by false Titles have ascribed many of Apollinaris's Books to Athanasius to Gregorius Thaumaturgus and to Julius By which Books especially they have induced many persons to embrace their own impiety Further they requested of Macedonius a Writing concerning his own Faith Who set forth an Exposition thereof affirming that he knew no other Faith save that of the Three hundred and eighteen and hundred and fifty Holy Fathers and he Anathematizes Nestorius and Eutyches and those who assert two Sons or two Christs or who divide the Natures but has made no mention of the Ephesine Synod which deposed Nestorius nor of that at Chalcedon wherein Eutiches had been deposed Whereat the Monasteries about Constantinople were highly offended and separated from the Communion of Macedonius the Bishop In the mean while Xenaias and Dioscorus having brought over many of the Bishops to their own party became intollerable and raised Tumults against those who refused to Anathematize the Synod And against such as would not in the end yield to them they framed many stratagems and caused them to be cast into Exile In this manner therefore they banish Macedonius and Johannes Bishop of Paltum and Flavianus These are the Contents of the foresaid Letter CHAP. XXXII Concerning the Expulsion of Macedonius Bishop of Constantinople and of Flavianus Bishop of Antioch BUt there were other things which secretly wrung Anastasius For when Ariadne had taken a resolution to cloath Anastasius with the Imperial purple Euphemius who presided over the Archi-Episcopal Chair of Constantinople would on no terms give his consent till such time as Anastasius had delivered to him a Caution or Contract in writing written with his own hand and confirmed with great Oaths that he would preserve the Faith entire and introduce no Innovation into Gods Holy Church if he should obtain the Imperial Scepter Which paper Euphemius delivered to Macedonius who was intrusted with the custody of the Sacred Vessells Euphemius had done these things on this
on the day following not one of the Enemy was to be found about Anaplus or at the Imperial City it self 'T is moreover said that after this Vitalianus spent some time at Anchialus and kept himself quiet Further another Nation of the Hunni having past the Caspian Streights made an Incursion into the Roman Provinces At those very same times also Rhodus was shaken by a most Violent Earthquake in the dead of the night which was the third calamity it had suffered of that Nature CHAP. XLIV That Anastasius being desirous to add these words Who hast been Crucified on our account to the Hymn termed The Trisagium a Sedition and disturbance hapned amongst the people Which Anastasius fearing made use of dissimulation and soon altered the minds of the people And concerning the death of Anastasius BUt at Constantinople when the Emperour was desirous of making an addition of these words Who hast been Crucified on our account to The Hymn termed The Trisagium a most violent Sedition hapned as if the Christian Religion had been totally Subverted Macedonius and the Constantinopolitane Clergy were the Authours and Abettours of this Sedition as Severus affirms in his Epistle to Soterichus Which Epistle he wrote before he had obtained the Episcopall Throne whilst he resided at the Imperial City to wit at that time when he together with others had been ejected out of his own Monastery as I have related already On account of these Calumnies besides other reasons already mentioned I am of opinion that Macedonius was ejected out of his See From this occasion the populacy was enraged and in regard they were not any longer to be withheld many personages of the Nobility were reduced to the greatest of dangers and severall of the eminentest places of the City were burnt down And when the people had found a certain Country-fellow who lead a Monastick course of life in the house of Marinus the Syrian they cut off his head affirming that by this mans motives and perswasions that Expression had been added to The Hymn They also put his head upon a pole carried it about and in a deriding manner exclaimed that he was the Enemy of the Trinity Further the Sedition increased so vastly ruining all things and being superiour to all Opposition that the Emperour compelled by necessity went to the Cirque without his Crown and sent the Criers to the people to make Proclamation that with all imaginable readiness he would resigne his Empire but that it was a perfect impossibility for all of them to obtain the Empire which cannot endure many Colleagues and that there was of necessity to be one who might Govern the Empire after him Which when the people perceived by a certain Divine impulse as it were they altered their mindes and besought Anastasius to put his Crown upon his head and promised to be calm and quiet in future When Anastasius had survived these disturbances some small intervall of time he departed to another life having Governed the Empire of the Romans seven and twenty years three months and as many days The End of the Third Book of Evagrius's Ecclesiastical History THE FOURTH BOOK OF THE Ecclesiastical History OF EVAGRIUS SCHOLASTICUS Epiphaniensis And one of the EX-PRAEFECTS CHAP. I. Concerning the Empire of Justinus Senior ANastasius therefore being as I have said translated to a better allotment Justinus by Extract a Thracian vests himself with the purple Robe on the ninth day of the month Panemus which amongst the Romans is termed July in the Five hundredth sixty sixth year of Antioch's being styled a free City he was declared Emperour by the Imperial Guards of whom also he was Commander having been made Master of the Offices at Court He obtained the Imperial Dignity beyond all expectation in regard there were many of Anastasius's relations who were eminent personages had arrived at the greatest fortunateness imaginable and who had procured to themselves all that power which might have invested them with the Imperial Dignity CHAP. II. Concerning the Eunuch Amantius and Theocritus and in what manner Justinus put these persons to death MOreover there was at that time one Amantius the chief person of the Imperial Bed-Chamber a man of great power and interest Who in regard 't was unlawfull for a man deprived of his Genitalls as he was to be possest of the Roman Empire was desirous of encircling Theocritus a great Confident of his with the Imperial Crown Having therefore caused Justinus to be sent for he gave him vast quantities of money ordering him to distribute it amongst those who were most fit to effect this thing and who might be able to invest Theocritus with the purple Robe But Justinus having with this money purchased either the suffrages of the people or else the Benevolence of those termed The Guards For 't is reported both ways invested himself with the Imperial Dignity Forthwith therefore he takes off Amantius and Theocritus together with some other persons CHAP. III. In what manner Justinus slew Vitalianus by treachery BUt he calls Vitalianus then making his Residence in Thracia who had attempted to divest Anastasius of the Empire to Constantinople being afraid of his power of his skill in relation to Military affairs of the greatness of his Fame then spread amongst all men and of the desire he had to obtain the Empire But perceiving by a sagacious foresight that he could on no other terms bring Vitalianus within his own power unless he should feign himself his friend and having for that reason mask't his face with a fraud not to be detected he constitutes him Master of one of those Armies termed The Present Militia After this he gave a greater occasion of perswasion whereby Vitalianus might more deeply be imposed upon and promotes him to the Consulate Vitalianus therefore being made Consul after he was arrived at the Imperial Pallace ended his life by being treacherously murdered at one of the inner Gates paying this punishment for those high contumelies wherewith he had affected the Roman Empire But these things hapned afterwards CHAP. IV. How Justinus having Ejected Severus put Paulus into his place and that some little time after Euphrasius obtained the See of Antioch BUt Severus who had been Ordained Bishop of Antioch agreeable to what we have already related in regard he ceased not daily to Anathematize the Synod at Chalcedon especially in those they term The Installing Letters and in the Answers thereto which he sent to the Patriarchs in all places but they were embraced and admitted of at Alexandria only by Johannes Successour to the former Johannes and by Dioscorus and also Timotheus which Letters are preserved till these Times of Ours and because many contentions in the Church arose therefrom and the most faithfull people were divided into Factions this Severus I say is by Justinus's
against his will to undertake the Imperial dignity BUt when the Inhabitants of Edessa refused to do that they left Priscus there and by force lay hands upon Germanus Commander of the Militia in Phoenice Libanensis whom they create their Leader and as much as they were able to do it their Emperour But upon Germanus's refusall of that and their urging it with a greater degree of heat and fierceness a contention was raised on both sides he striving that he might not be compelled and they contending to bring about what they desired and when the Souldiers threatned him with death unless he would voluntarily undertake that dignity they conferred on him and Germanus with a willing mind embraced death at length after they saw he could not be terrified nor was to be abashed they betook themselves to scourging him and maimed the members of his body supposing he would in no wise indure those Tortures for they judged him not more hardy than Nature and his age would bear Having therefore set about this matter they made tryall of him with a kind of Reverence and Compassion and in fine forced him though unwilling to consent and to swear in a set form of words that in future he would continue faithfull unto them In this manner therefore they compelled him their Subject to become their Ruler him whom they governed to turn their Governour and him a Captive to be their Sovereign Then they displaced all other Officers in the Army the Praefects of the Troops the Tribunes the Centurions and Decurions and put whom they pleased into their places casting forth reproaches in publick upon the Empire And for the most part they behaved themselves towards the Provincialls with more of Modesty indeed than Barbarians usually do but were far from being Fellow-Souldiers and Servants of the State For they neither received the Annonae by appointed Measures or weights nor were they contented with the Mansions or Quarters assigned them But every one's Sentiment was his Law and his will his set Measure CHAP. VI. How the Emperour sent Philippicus again but the Army refused to receive him IN Order to the Composure of these disturbances the Emperour sends Philippicus Whom the Souldiers not only received not but if they suspected any one to have an inclination towards him he was in great danger of his life CHAP. VII Concerning Gregorius Bishop of Antioch and the Calumny framed against him and in what manner he evinced it to be false WHilst affairs were in this posture Gregorius Bishop of Antioch makes his return from the Imperial City having now been Conquerour in a certain Conflict which I will here give a Narrative of Whilst Asterius was Comes of the East a difference had risen between him and Gregorius wherein all the eminentest Citizens of Antioch had betaken themselves to Asterius's side The Commonalty also and Artificers of the City sided with Asterius For all of them affirmed that they had received some injury or other from Gregorius At length even the Populacy were likewise permitted to cast reproaches upon the Bishop Both parties therefore as well the eminenter Citizens as the Artificers agreed in one and the same opinion with the Populacy and both in the Streets and in the Theatre exclaimed against the Patriarch in a reproachfull manner nor did the Players abstain from loading him with such contumelies In the interim Asterius is deprived of his Government and Johannes undertakes it who was ordered by the Emperour to make an enquiry into that disturbance This Johannes was a person unfit to manage the most triviall affairs much less to compose a matter of such consequence Having therefore filled the City with Tumults and Disturbances and by a publication of his Edicts declared that any one that would might accuse the Patriarch He receives a Libell against him presented by a certain person who was President of a money-Table wherein 't was set forth that Gregorius had had to do with his own Sister who was given in marriage to another man He receives likewise Accusations from other men of the same kidney which related to the peace and repose of the City Antioch as if that had been frequently disturbed by Gregorius As to the Crime he stood charged with for disturbing the Repose of the City Gregorius's answer was that his defence was ready But in relation to other matters objected against him he appealed to the Emperour and a Synod Having me therefore his Assessour Councellour and Companion he went to the Imperial City Constantinople in order to the making his defence against these Accusations And the Patriarchs in all places partly in person and partly by their Legates having been present at the Examination hereof as likewise the Sacred Senate and many of the most pious Metropolitans when the matter had been thorowly sifted at length after many Actions Gregorius carried the Cause in so much that his Accuser was scourged with Nerves lead about the City and punished with Exile From thence therefore Gregorius returns to his own See at such time as the Roman Army in the East was in a Mutiny Philippicus then making his Residence about the Cities Beraea and Chalcis CHAP. VIII That Antioch suffered again by Earth-quakes FOur months after his return on the Six hundredth thirty seventh year of Antioch's being styled a Free City Sixty one years after the former Earthquake on the last day of the month Hyperberetaeus whereon I had married a young Virgin and the whole City kept Holiday and celebrated a publick Festivity both as to Pomp and also round my Marriage-Bed about the third hour of the night hapned an Earthquake accompanied with a dreadfull noyse which shook the whole City it overturned very many Edifices and tore up their very foundations In so much that all the Buildings which stood about the most holy Church were totally ruined only the Hemisphaere thereof was preserved which Ephraemius had built of Timber fell'd in the Daphnensian Grove when it had suffered by an Earthquake in Justinus's Empire In the Earthquakes which hapned afterwards the same Hemisphaere had been so bowed towards the Northern-side that it had Timber-Props wherewith 't was supported Which Props having been thrown down by the violent concussion of the Earth the Hemisphaere returned to the other side and being directed by a certain rule as 't were was restored to its proper place Moreover there fell many Buildings of that Region termed the Ostracine the Psephium also of which we have made mention before and all those places called the Brysia the Edifices likewise about the most venerable Church of the Theotocos only its middle Porticus was miraculously preserved Further all the Towers in the Campus were ruined but the rest of the Building continued entire excepting only the Battlements of the Walls For some Stones of those Battlements were driven backward but they
Himself to be Being fully perswaded Greatest Emperour that these things are truly gratefull and acceptable to You I have taken a resolution in this present Discourse to set forth to all persons the Causes and Reasons of Your Pious Fabricks glorying in this that I am as 't were the Interpreter of Your Intention and the Relatour of Your Pious mind and that I teach all those things which 't is fit and agreeable every person should be instructed in whose desire it is to understand the Reasons of the Power of God and of Our Saviour on account of which Reasons He who existed long before and had the sole Care and management of the Universe at length came down from Heaven to us for which reasons he cloathed Himself with the humane Nature for which Reasons Lastly He gave access even to death moreover that I declare the reasons of that immortal Life which followed hereupon and of the Resurrection from the dead and not the reasons only but the most evident and rational demonstrations also and the most indubitable Proofs necessary to those who as yet stand in need of these things But now it is time that we should here begin this our design'd discourse They who have ascribed the worship of God the Framer of the world and the supream Governour over all things to those things created by Him and have honoured the Sun and Moon and the other parts of the world and the first Elements of all things Earth Water Air Fire with an appellation equal to their Maker and Framer and have termed those things Gods which neither ever were nor had subsisted nor had had any name unless they had been present with and waited upon the Word of God who made the world such persons in my judgment seem to differ very little from those who passing by the Architect of eximious Works in Imperial Palaces greatly admire the Roofs and Walls and the Paintings thereon which consist of a variety of Flowers and Colours and the Golden Lacunaria and the curious Workmanship thereon and the Carv'd works of Stones and to those very things attribute the praise and name of the skill of the Artist whereas the Cause of the admiration ought not to be ascribed to those things visible to the eye but onely to the Architect of those curious pieces of work and in as much as 't is to be acknowledged that there are many works of great Art and Skill but that He only is wise and skillfull who is the Authour of the Being of such Works as these and of their being beheld by many Nor would they seem in any thing to differ from very young children who should admire the Musical Instrument of the Harp it self which consists of seven Strings and not the Inventour Himself and the person skilled in its Harmony on account of this His knowledge or they who neglecting Him that had performed a brave piece of service in the Wars should adorn the Spear or the Shield with Triumphant Crowns or Lastly they who should honour the Forums the Streets the Edifices the lifeless Temples and the Gymnasia in the same degree with the Mighty Emperour the Authour and Founder of the Great and Royal City whereas 't is not meet to admire the Columns or Stones but rather the wise Builder Himself of this great Work and Him by whose Laws and Sanctions it is Governed In the very same manner also they who with the eyes of the Body behold this Universe ought not to ascribe its Cause either to the Sun or Moon or to any other of the Celestial Bodies but must acknowledge all these to be the Workes of wisdom being in the interim mindfull of the Maker and Framer of them and preferring His Honour and Worship before all other things whatever But from a view of these very Works with an entire affection of mind they must reverence and adore Him namely the Word of God the supream Emperour of this Universe who is not now to be perceived by the eyes of the body but only by a pure and uncorrupt mind For in the Body of a man no one hath ever termed the eyes or head or hands or feet or the rest of the members of a wise and knowing person Wisdom much less has any one termed the Pallium within which such a person is wrapt wise or His house-hold-stuff wise or the Vessels necessary for a Philosopher's use wise but every prudent person admires the invisible and disappearing mind that is in man In the same manner also rather than we should wonder at the visible Works of this whole world which are corporeal and framed of one and the same matter we ought to admire that undiscerned and invisible Word the Framer and Beautifier of this Universe Who is the onely-begotten Son of God Whom the Maker of all things Himself a Being that far transcends every substance hath begotten of Himself and hath constituted Him the Ruler and Governour of this Universe For whereas it was impossible that the transient and frail substance of Bodies and the Nature of rational Creatures which had been newly made should approach God the Supream Rectour because of that infinity of distance whereby He excells them For He is unbegotten plac'd above and beyond all things inexplicable incomprehensible inaccessible inhabiting Light that is not to be approach't as the sacred Oracles tell us but they were produced out of nothing and are vastly distant and a long way separated from that unbegotten Nature with good reason therefore the All-Good and Supream God interposed as 't were the Middle Divine and Omnipotent Power of His own onely-begotten Word Which Power is most intimately and most nearly conversant with the Father and abides within Him and enjoyes His Secrets nevertheless it does most graciously condescend and let down it self and in a manner adapts and fits it self to those who are far distant from the supream Height For otherwise it would be a thing neither pure nor holy that He who is plac't above and beyond all things should be joyned with corruptible matter and Body Therefore the divine Word came down and put Himself into this Universe and having taken the Reins of the whole world into His hands Governs it by an incorporeal and divine power and like a most wise Charioteer manages it according as it seems good to Himself Now the demonstration of this Discourse is clear and perspicuous For if those parts of the world do subsist of themselves which we have usually termed the first Elements namely Earth Water Air and Fire which consist of a nature void of reason as we see with our own eyes or if there be one matter or substance common to them all which those persons skilled in such things as these are wont to term the Receptacle Mother and Nurse of all and if that be without Form and Figure wholly void of Life and Reason whence hath it
receive benefit from Discourse but no person has ever beheld with His eyes the latent and invisible mind it self which is the Parent of Discourse In the very same manner or rather in a manner far beyond all comparison and resemblance the most Perfect Word of the Supream God in regard He is the Onely begotten Son of the Father not consisting of a power of pronunciation nor as to His nature made up of syllables names and words nor exprest by a voice which strikes through the air but existing the Living and Operating Word of the Supream God and subsisting personally as being the Power of God and the Wisdom of God proceeds from His Father's Divinity and comes forth out of his Kingdom And in as much as He is the Good Off-spring of the Good Father and the Common Saviour of all things He passes thorow and derives a moysture upon all living Creatures and by reason of His own fulness of Reason Wisdom Light and of all Goods He diffuses Himself over all things not only those that are at hand and near but them also that are at the remotest distance whether on the Earth or in the Sea or where ever else if besides these there be in nature any other Seat or Habitation allotted to things To all which with the greatest equity and justice He appoynts Limits and Regions and Laws and stated Inheritances and by his Royal power bestows upon and supplies each of them with those things that are fit and agreeable And to some of them he assignes for their place of Residence those Arches that are above the world again to others He appoints The Heaven for their Habitation to others Aetherial Mansions to others the Air to others the Earth And afterwards He does again remove them from hence to other places and makes an exact enquiry into the lives of every one of them and rewards their Morals Behaviour and Conversation He likewise provides food and nourishment not only for Creatures endued with reason but for those that are irrational also which are of use to men and to these Latter He affords the enjoyment of a mortal and temporary Life but to the Former a participation of a Life immortal In fine He Himself as being the Word of God effects all things is every where present and by His rational power does penetrate and pass thorow all things And looking up to His own Father agreeably to His will and appointment He governs and manages all inferiour things and which are consequent to Him in regard He is the Common Saviour of all existing in a manner The Middle between both and joyning that Substance which has an Original with the unbegotten Father For the Word of God is a most firm middle Bond which does bind together things distant one from another and suffers them not to depart far asunder He is that Providence which Governs the Universe He it is who takes care of Composes and Corrects all things He is the Power of God and the Wisdom of God Lastly He is the Onely begotten Word God begotten of God For In the Beginning was the Word and the Word was with God and the Word was God All things were made by Him and without Him was not any thing made that was made as the sacred expressions of Divine men do inform us He is the Common Planter of all things by whose assistance the substance of all things does sprout and flourish being continually watered by showers from Him and always enlivened with new Vigour and every day endued with Comeliness and Beauty He holds the Reines of the Universe in his hand and directs all things in a straight Course and by the arbitrement of his Father manages the Helm of that vast Ship of the whole World Such an incomparable Artist as this the Onely-Begotten Son namely when He who is God over all as being the most excellent Father of the most excellent Foetus had begotten of Himself He bestowed Him on this World as the chiefest Good and having infused Him as the Soul and Life into a Body inanimate and mixt His own Word and Reason with the irrational Nature of Bodies by the Divine power of His own Word He enlightened and gave life to formless Matter which was without shape life and figure Whom we ought to acknowledge and contemplate as continually and in all places present in Matter and in the Elements of Bodies and as the Begetter of all Creatures endued with Life and must own Him to be The Light and the Intellectual Product of inexplicable Light Who as to Essence is One because begotten of One Father but contains in Himself many powers and faculties For because there be many parts of the world we must not for that reason think that there are many Powers nor because many things have been made is it therefore fit we should determine that there be many Gods also Indeed those Sons of persons that were worshippers of many Gods in regard as to their minds they were childish and simple have err'd miserably whilst they Deified the Parts of the Universe and divided the world which in it self was one into many 'T is the same as if any person should take the eyes of one entire man by themselves and should say that they were one Man and again the ears another man and in like manner the head another as also the neck and the breast and the shoulders and the feet and the hands and having thus divided the rest of the members into pieces and Lastly by a mental abstraction severed the Faculties of the Senses should affirm Him who is really but one to be a great many men He that should proceed thus would do nothing more than expose his own madness to be laught at by men of sense Exactly such a one is he who forms to himself an infinite number of Gods out of the parts of one world or who supposes that the world it self which has both a Beginning and also consists of many parts is a God and who does not understand that 't is no way possible that the Divine Nature should consist of parts For should it be compounded it would want some other thing which might compound it nor again could that in any wise be divine which should consist of many parts For how should it be divine whenas it would consist of things unlike and different and of worse and better But the Nature of God is simple indivisible and uncompounded and is far beyond all this visible constitution of the world Wherefore that Preacher of Truth has cryed out with a loud voice plainly expressing Himself in this manner 'T is certain the Word of God who existed before all things is the only Saviour of all rational Creatures But God who is above all the Authour of the Generation of the Word in regard He alone is the Cause of all things is properly styled the
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
far better account 't is agreeable to reason we should assert that the Power of the Divine Word received no dammage from the sufferings of the Body in as much as neither that instance of Light which we have already made use of does any ways permit the Solar Rayes which are shot from Heaven upon the earth and do touch dirt and mire and all manner of filth to be polluted For though nothing hinders us from affirming that even these things are illustrated by the Rayes of Light yet we do not therefore say that the Light it self is also bemired or that the Sun is defiled by the mixture of Bodies albeit these things are not wholly disagreeable to Nature it self But whereas that Saviour and incorporeal Word of God is The Life it self and the intellectual Light it self whatsoever thing He shall have toucht by His divine and incorporeal Virtue that thing must afterwards of necessity live and be conversant in rational Light In like manner also whatever Body He shall have toucht that Body is forthwith sanctified and illuminated and immediately every disease sickness and Trouble departs from it And those things which before were empty receive some portion from His Fulness Wherefore He spent almost the whole Course of His Life in such a manner that He might sometimes shew His own Body to be lyable to the same passions that we are but at others that he might declare Himself to be God The Word whilst He performed Great and Wonderfull Works as God and foretold things future long before they hapned and demonstrated the word of God who was not seen by many by the things themselves namely by prodigious Works Miracles Signes and Stupendious Powers and moreover by Divine Doctrines whereby He incited the minds of men that they should prepare their souls for the Blessedness of that supernal Habitation which is beyond Heaven WHat remains now but that we give an account of the cause and reason of that thing which is the chief and principal of all I mean the much-talk't-of End of His Life and the manner of his Passion and the grand Miracle of his Resurrection after death After an explication of which particulars we will confirm the demonstrations of them all by most manifest Testimonies The Divine Word therefore having on account of those reasons mentioned by us made use of a mortal instrument as of a Statue most becoming the Majesty of God and in regard He is the Great Emperour having by its Ministery as 't were by that of an Interpreter been conversant amongst men He performed all things in such a manner as became the Divine Power Now if after that life spent amongst men He had by some other means become invisible on a sudden and gone away if He had conveyed away His Interpreter privately and by a flight had endeavoured to rescue His own Statue from the danger of death and if afterwards of Himself He had adjudg'd that very mortal Body to death and corruption doubtless all men would have believed Him to have been a meer Apparition or Ghost Nor would He Himself have performed those things which became Himself in regard although He was The Life and The Word of God and The Power of God yet He would have delivered up His own Interpreter to death and corruption Nor would those things which He had performed against the devil have been terminated by an illustrious conflict and Combat with Death Nor could it have been accurately known whither He had withdrawn Himself nor would He have been believed by those who had not seen Him with their eyes nor could it have been made apparent that He has a nature superiour to Death nor could He have freed Mortal Nature from the infirmity of it s own condition nor would He have been fam'd thorowout the whole habitable world nor could He have prevailed upon His own disciples to contemn death nor would He have procured for those who are followers of His doctrine the Hope of a life with God after death nor would He have fulfilled the Promises of His own Discourses nor would He have exhibited agreeable Events to the Prophetick Predictions concerning Himself nor in fine would He have undergone the last Combat of all which was against Death it self On account therefore of all these particulars in as much as 't was wholly necessary that His mortal Instrument after that sufficient service which it had performed to the Divine Word should have an end befitting God allotted to it therefore I say His death is in this manner dispenc'd and ordered For there remaining two things to be done by Him at the end of His Life either that He should surrender up His whole Body to Corruption and Ruine and so close His whole Life like a Play as 't were with a most disgracefull Catastrophe or else that He should manifest Himself to be superiour to Death and by the assistance of Divine Power should render His mortal Body immortal the first of these two was repugnant to His own Promise For 't is not the property of fire to cool nor of light to darken So neither is it the property of Life to die nor of the Divine Reason to act contrary to reason For how is it agreeable to reason that He who had promised life to others should be so negligent as to suffer His own instrument to be corrupted and should surrender up His own Image to destruction and that he who promised immortality to all that address themselves to Him should by Death ruine the Interpreter of His own Divinity The second thing therefore was necessary I mean that He should manifest Himself to be superiour to Death In what manner then was that to have been done Covertly and by stealth or openly and in the view of all But so glorious an Atchievement had it been performed by Him in the dark and in secret and had it been unknown to any one would have been advantagious to no body But when divulged and fam'd amongst all persons it would redound to the benefit and advantage of all by reason of the miracle of the thing Whereas then it was necessary that his Instrument should be manifested to be above Death and whereas this was not to have been performed in secret but in the view of men on account hereof it was that He avoided not Death For had He done that He would have been lookt upon as a Coward and inferiour to Death But by His conflict with death as with an Adversary He rendred that Body which was mortal immortal after He had undergone that Combat for the Life Immortality and salvation of all persons And as should any one have a mind to shew us a Vessel that can't be burnt and which is above the power of fire He could by no other means make out the strangeness of the thing than by taking the Vessel into
the whole Diocess as it occurs in Eusebius in very many places and in several other Authours sometimes it is taken in a more strict sense not for the whole Diocess but for one particular Church So Apollonius in his book against the Cataphrygians whose words Eusebius quotes Chap. 18. B. 5. In both these senses the word is used amongst the Latines See Jac. Sermondus in his notes on the last Epistle of Sidonius Vales. See J. Gs. Notes on Ridleys view of the Civil Law p. 152. edit Oxford 1634. b Whatsoever our Saviour did on earth in order to the procuring the salvation of mankind that the antient Greek-fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the phrase here used signifies the Incarnation as the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— His passion For they are mistaken who think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but the Incarnation For this word is taken in a larger sense and comprehends the whole Life of Christ among men Nicephorus therefore B. 1. Chap. 2. has rightly used instead of this phrase here in Eusebius this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. His conversation in the Flesh. In this sense Justin Martyr uses this word in his disputation adversus Tryphon p. 331. Clemens in the 6. of his Stromat And Irencus Lib. 1. cap. 10. calls the passion of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Chrysostom in his second Homilie on Matt. and Cyrill in his 6. B. against Julian pag. 213. and Origen in the beginning of his 11 Tome of his commentaries on John Vales. c In the Maz. M. S. I found this Scholion written in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Observe that the Chronical Canons were first written by Eusebius Vales. d There being in Christ a twofold nature the one Divine the other Humane which conjoyfied make one person as often as He is treated of the discourse must be divided into two parts And those things which are spoken of His Humanity belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we said before But those which are spoken of His Divinity are to be referred to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the two terms here used by Eusebius Thus Gregor Nazian in his 38 Orat. upon Christs birth distinguishes the Oeconomia from the Theologia in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Chrysostome in his Sermon De sigillis which is in his sixth Tome says that the three former Evangelists being to preach the Gospel of Christ to all Nations began their discourse from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that John after them three ayplyed himself to the explicating of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took the beginning of his discourse from the Divinity of Christ. Whence it appears why Eusebius here used these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when we speak of Christ we must necessarily understand His two Natures Vales. e The Antients called that Theologicen which we now commonly Stile Theologiam Jerom in his 155. Epist. Ad Paulam Urbicam Aut de Logicâ pro quâ nostri Theologicen sibi Vindicant so it s written in the old M. S. of Henricus Memmius not as it is now commonly printed Theoricen without any sense which I have heretofore seen After the same manner Pliny called that Geometricen and Magicen which we now call Geometriam and Magiam In the Books of Jerome you will never find it termed Theologiam but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See him on Chap. 40. Ezechiel Vales. a The Maz. Med. and Fuk. M. SS Begin the first Chap. at these words with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is observed in the Edit of Robert Stephens who has throughout the whole work followed the Kings M. S. in the Stile or Text of the Chapters but the Medicaean M. S. in the titles of the Chapters But any one may see that this Title is altogether unmeet for this place Christophorson therefore rightly set it at the beginning of this Book and here began the second Chapter whom we have willingly followed Vales. Isai. 53. 8. Matt. 11. 27. Isai. 9. 6. b Or Minister for some copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otheâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have translated it Vales. John 1. 1 2 3. Gen. 1. 26. Psal. 33. 9. c In the Med. Savil. M. SS There is this Scholion in the Margin at these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Word of the Father being of the same substance with the Father is not subject to the Father but together with him framed the Creation as being by Nature God and equal to the Father in honour Vales. d Or is appointed or made Vales. e At these words the Maz. Med. Fuk. and Savil. M. SS begin the second Chapter to which agrees Robert Stephens's Edit But we following Christophorson have otherwise distinguished the Chapters for which we gave the reason before Vales. Gen. 18. 25. f Valesius in his Note on this place says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essence of God is here taken for hypostasis i. e. the person of God the Father for so continues he the Ecclesiastical writers before the Nicene Councill used to speak he translates it Naturam nature For confirmation of which he quotes Photius's Bibliotheca Cap. 119. See Photii Biblioth Cap. 119. pag. 300. Edit David Hoescel 1611. Psal. 107. 20. Gen. 19. 24. Gen. 32. 28. Gen. 32. 30. Josh. 5. 13 14 15. g Eusebius would here prove that he who appeared to Joshua the son of Nun and called himself the Captain of the Host of the Lord was the same that appeared to Moses in the Bush. Now he concludes this from hence because this Captain of the Lords Host used the same words to Joshua that God did to Moses in the Bush. So before Eusebius supposed Justin Martyr in his Disputat adversus Tryphon and others as Theodoret witnesses in his questions on the Book of Joshua But the rest of the Fathers thought this Captain of the Host of the Lord was not the Son of God but rather Michael the Arch-Angel In the most antient Maz. M. S. there is at these words a Scholion put which I thought good here to Translate But the Church O holy Eusebius thinks otherwise concerning this and not as thou dost For him that appeared to Moses in the Bush the Church concludes to be God but him that appeared to Moses's successour in Jericho to whom the presidency over the Hebrews was allotted who had his sword drawn and commanded Joshua to put off his shooe him I say the Church supposes to be Michael the Arch-Angel and its manifest that it thinks righter than thou Whence is this gathered God that appeared in the Bush in the form of fire being asked by his servant Moses who he was most evidently declared this unto him That he was God But he that appeared to Joshua in no wise stiles himself God but
the Proconsuls and Governours were forced to yield to these tumultuous clamours though unwilling to it of themselves Wherefore the Emperour Adrian admonisheth Fundanus the Proconsul not to suffer himself to be induced by such requests to the persecution and slaughter of the Christians It was an old custom in the Roman Empire for the populace both in the City and in the Provinces as oft as they met at the publick shews to ask of the Emperour or Governour what they had a mind to with loud outcries all at once Instances hereof are frequent in the Writers of the Roman History Vales. a These words of Irenaeus are extant in his 3 B. chap. 4. where the old translatour seems to have read the eighth which reading is most agreeable to trenaeus as appears from the 3 chapt of the same book where he reckoning up the Roman Bishops counts Hyginus the eighth from the Apostles But in the 1 B. of Irenaeus chap. 28. it s written the ninth so also in Epiphan in Haeres Cerdon and in the Epistle of Cyprian to Pompâ—ius Vales. b Irenaeus does not say he was excommunicated but that he separated himself from the Church whence it appears that Cerdo condemned himself in his own judgment and so prevented the sentence of the Church Vales. c Rufinus seems to have readit otherwise for he translates it thus Quarto autem Episcopatûs sui anno cùm decessisset Hyginus c. i. e. Hyginus dying in the fourth year of his being Bishop c. Vales. d Our Eusebius forgot himself here in that he says that these following words of Justins were taken out of his book against Marcion they are taken out of Justins second Apologie pag. 70. Edit Paris Vales. e These words to be the Father of Christ are wanting in the common Editions of Justin and they seem to be superfluous Marcion asserted there were two Gods the one the Creatour by whom this world was made the other superiour to him who framed the better and more excellent things this God he said we ought to confess and to deny the other This is the meaning of Justins words to whom agrees Epiphan in Haeres Marcion Marcion held that that most High God was the Father of Christ and that Christ came down from heaven to reprehend the other God the maker of this world whom he called the God of the Jews Vales a Lucius was by Nature the son of Aelius Verus Caesar whom Adrian adopted He dying Adrian adopted Antoninus Pius upon this condition that Pius should adopt Marcus and Lucius as Spartianus and Capitolinus doe declare But others say that Lucius was adopted by Marcus so Capitolinus in the life of Marcus Wherefore in these words of Justin can be no other person meant by Caesar the Philosopher than Aelius Verus whom Adrian adopted For Justin says that Lucius was by nature the son of Caesar the Philosopher and the adoptive son of Antoninus Pius Now its evident Lucius was Aelius Verus's own son therefore by Caesar the Philosopher must be meant Aelius Verus But there are two things which seem to withstand this exposition of this passage The first is the surname of Philosopher is no way agreeable to Aelius Verus Indeed Aelius Verus who was adopted by Adrian was a learned man and studious especially in Poetry as Capitolinus says in his life but his Moralls were in no wise agreeable to the study and profession of Philosophy Then further if Justin would here mean Aelius Verus why does he not mention his name For the Appellation of Caesar the Philosopher seems not sufficient to evidence him to be meant in as much as that appellation might be common to Marcus also We could easily clear our selves of these difficulties by admitting the reading of the four M. SS Maz. Med. Fuk. and Savil. where this place is thus written And to Lucius the Philosopher by nature the son of Caesar which reading Casaubon approves of in his notes on Spartianus But we judge it not to be good For it follows in Justin the lover of Learning where you see Marcus and Lucius have each their Epithetes Marcus is termed the Philosopher and Lucius the lover of Learning Vales. b Neapolis a City of Palestine is called Flavia because there was a colony brought thither by Flavius Vespasianus Before it was called Sichem Yet Pliny does not say there was a Colony there Afterwards the Emperour Severus deprived it of its priviledges and reduced it to a village because it favoured Nigers side Vales. c In the Original 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates it postulatum i. e. a Petition The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to goe to the Emperour and make a request to him which was most commonly done in writing There is extant a form of such a Petition presented by Marcellinus the Presbyter to Theodosius Augustus which Syrmondus published lately it begins thus Deprecamur mansuetudinem vestram i. e. We earnestly intreat your Graciousness c. Vales. d See note B. in the following Chapter a Eusebius is mistaken in attributing this Rescript to Antoninus Pius whenas it was M. Aurelius's as appears by the Title written in the first year of his Reign when he was Consul III. See Onuphrii Fast. ad ann Vrb. 914. The testimony of Melito which Eusebius produces to confirm his opinion in this point destroys it For Melito in his Apologie reckons up all the Rescripts of Antoninus Pius in favour of the Christans to wit his Epistle to the Lariseans to the Thessalonians the Athenians and to all the Grecians Now if this Rescript to the Common Council of Asia had been Antoninus Pius's doubtless Melito being of the Province of Asia would not have omitted it For he could not be ignorant of it since it was publisht at Ephesus and when he had reckoned up the other Rescripts of Pius why should he not make mention of this which was written to the people of his own Province Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Councill is to be understood For the Afians had a Common Councill of the whole Province to which each City sent its Representatives as Aristides declares in the 4. of his Orat. Sacr. And the same Authour says there that this Councill met in the upper Phrygia that is at Apamea or Synnada Yet as it seems they met in other Cities There were in the other Roman Provinces such Councills as these Vales. c It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Your as it is in Justins Apologie at the end Vales. d Although this Rescript be not Antoninus Pius's yet it 's here produced in an opportune place For in it is mention made of that Epistle which Antoninus Pius wrote to the Governours of Provinces when they enquired of him what they should doe with the Christians Melito makes mention of this Epistle of Pius's whose words Eusebius quotes in chap. 26. of this 4 book Vales. e To some Laws in the
have here rendred friendship yet the word primarily and properly signifies that which the Latines call comitas that is complaisance courteousness civility affability as for this term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have translated a Ransom we find it in the first Epistle to the Corinth Chap. 4. v. 13. this word seems to have been used by the Alexandrians in their salutations when they met-together and promised their sincere love willingness and diligence in serving one another they used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else we may take the word in this sence as if the Heathens should call the Christians the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-scouring the filth the very faeceâ— populi and the purgamâ—nâ—a seculi which interpretation is not to be rejected here Vales. f Christoph. in his Latine Version renders this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decenter ornantes dressing them up neatly but he mistakes for Dionysius speaks of their dress afterwards in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decking them in their best cloaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we therefore render componentes that is burying them and so the word is used in profane as well as in sacred Authours Compostus prosepulto in Virgil and Horace Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render linteo funebri involventes shrowding them in a winding sheet But this is contrary to the custom of buryings in those days for the Heathens used to dress the dead in their best cloaths and so interr them And the Christians used in like manner so to dress the Saints Corps See Chap. 16. of this seventh book concerning Asturius Vales. a Though we find here barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he therefore yet we must understand Macrianus for by his treachery it was that Valerian was delivered into the hands of the Persians Other Historians assert that he was delivered to them by his own Captains so Aurel. Vict. Syncel and others These words of Dionysius are to be joyned with those in Chap. 10. of this Book for they are fragments of one and the same Epistle to Hermammon we also find a piece of it in Chap. 1. of this seventh Book Vales. * He means Macrianus and his two sons See Chap. 1. of this Book at the close of the Chapter †Esai 42. 9. b Dionysius here speaks of Macrianus's Empire because he was owned and received as Emperour by Aegypt and the Eastern Provinces Which his Coins declare for on the fore-side there is this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on the reverse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * That is that the Promises were to be literally understood a We have here sufficient evidence that this Book concerning the Promises was written in answer to Nepos I wonder that Hieronymus in his Preface before the eighteenth Book of his comments upon Esaias should affirm that this Book was written against Irenaeus Bishop of Lions Indeed Irenaeus was one of them who believed that Christ should come and Reign on the Earth a 1000 years which opinion was grounded on Papias's Authority as Hieronymus himself affirms and also our Authour Eusebius in the end of the third Book But as well from this place as also from Hieronymus himself in his Book De Script Ecclesiastic we may gather that this Book was not written against Irenaeus but against Nepos Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here translated the Composition of Psalms and Hymns according to the custom of the Christians who used to compose Psalms and Hymns in honour of Christ as Eusebius in the end of the fifth Book attesteth We also find mention of these Hymns in the Epistle of the Council of Antioch against Paul of Samosata and in thâ— last Canon but one of the Council of Laodicea where there is an express prohibition that no Psalms which in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is composed by private or ignorant persons should be sang in Churches Vales. c Pliny in his 28 Book Chap. 2. asketh why we affirm when we mention any dead persons that we will not vex or disturb their memory Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to promise a great while before any performance it is a Metaphor taken from the Mysteties of the Grecians who promised strange and great things to them who are initated and tormented them with a long expectation that by keeping their thoughts thus in suspence they might beget in them an opinion and a fear and reverence Vales. e The true reading of this place in the Greek we owe to the Maz. M. S. according to which reading we have here translated it Vales. f This Province was so called from Arsinoe who was Queen of it before it was a Roman Province Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original I have rendred it docilitatem aptness to be taught For auditours are properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they apprehend the sense of words Vales. h The Greek phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Valesius renders ad ea de quibus instituta erat disputatio eniti and we to keep close to the points of the Question in hand or the present question i This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly translated thus expansis cordibus patefactis with hearts unfoulded and as it were spread abroad but some translate it puris simplicibus cordibus with pure and single hearts which sense though the words may bear yet it is not so good in this place as the other Version Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in this place for dispensation but for the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an union and reconciliation and so Dionysius uses the word a little before S t Paul also in his Epist. to the Colossians Chap. 2. v. 2. 19. useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence Vales. * See B. 3. Chap. 28. pag. 44. note c. d. * Revelat. c. 22. v. 7 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term proper to the Rhetoricians as plainly appears by the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with dispositio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose or handle Or we may render it the form and manner of writing for first he proves the Revelation not to be John's the Apostle by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genius or Nature of the writer Then by the stile and mode of writing that is by the Phrase and the sentences Vales. * Revelat. c. 1. v. 1 2. †Vers. 4. * 1 John c. 1. v. 1. †Matth. c. 16. v. 17. * Revalat c. 1. v. 9. †Revelat. c. 22. v. 7 8. b We ought to take special notice of this passage concerning
have expressed himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in regard he has not said it is apparent there can be no other sense of the words than that expressed by Translatours Besides if Alexander would have said that the Church is the body of Christ he would not have worded it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one body but rather thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of Christ. Vales. b In the Florence M. S. after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are follow these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenets of the Arians which words should rather be placed in the margin In Gelasius there occur likewise at this place these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius's Opinion Vales. c After these words nor his true Wisdom there was a whole clause wanting which from our three M. SS the Florentine Sfortian and Allatian and from Gelasius Cyzicenus we have made good thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he is one of his Works and one of his Creatures which words Epiph. Scholasticus had found in his Copy as it is apparent from his Version For he has Translated this whole place thus Creatura est enim factura filius neque similis est patri secundum substantiam neque verus est neque verae sapientia ejus est neque verum naturaliter patris verbum est sed unus quidem creaturarum facturarum est For the Son is a Creature and a Work neither is he like the Father as to his Essence nor is he genuin nor his true Wisedom nor is he by nature the true Word of the Father but one of his Creatures and one of his Works Hence it appears that that Greek Copy of Socrates which Epiph. Scholasticus used differed something from our Manuscripts And yet Leo Allatius's Copy agrees exactly with that which Epiphanius followed For thus it words this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So exactly do the Authours of the Greek and Latine Tripertite History agree amongst themselves that they seem to have borrowed from one another Vales. d In Leo Allatius's M. S. Copy the reading of this place is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading Epiphan Scholast has followed who translates it thus factus ipse existens in proprio Dei verbo in Dei sapientid be himself is made and exists in the proper Word of God and in the Wisedom of God But we have rather followed the reading of the Kings the Florentine and the Sfortian M. SS which is also confirmed by Gelasius Vales. e In Leo Allatius's M. S. which contains the Tripertite History that Theodorus Lector composed in Greek out of Socrates Sozomen and Theodoret these words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is invisible So Epiph. Scholast reads it as appears from his version Vales. f Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek we with Gelasius chuse to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly Translate it thus begotten and created This passage is thus Translated by Epiph. Factus aiunt convertibilis est they say that he is made and is mutable Vales. g In Leo Allatius's M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Gelasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading does please me For there are two Libya's we may also here take notice of this number to wit 100 Bishops in Aegypt The same number I remember I met with in Athanasius's Second Apology against the Arians pag. 788. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are in Egypt Libya and Pentapolis neer an hundred Bishops Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursed or excommunicated See D r Hammond on Rom. 9. v. 3. note b. h In Leo Allatius's M. S. and in Gelasius Cyzicenus this place is truer written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have expressed in our Translation The reading in the Florentine and Sfortian M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can he be equal with those things made by him Vales. * Psalm 45. v. 1. †Psalm 110. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint words that Text and we Translate accordingly the very words of the 72 being here quoted †Colos. 1. 15. * Hebr. 1. 3. ‖ John 14. 9. * John 14. 10. †John 10. 30. ‖ See Mal. 3. 6. †Heb. 13. 8. * Heb. 2. 10. * John 10. 15. †Prov. 18. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint words this Text which words occur here in the original But in our English Version of the Bible which agrees with the Hebrew this Text is thus rendred when the wicked cometh then cometh also contempt i The reading in Leo Allatius's M. S. and in Gelasius which is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have attempted the subversion pleases me better than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * 2 Tim. 2. 17 18. †Mat. 24. 4. Luk. 21. 8. * 1 Tim. 4. 1. * See 2 Epist. Joh. v. 10 11. k Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the controversic raised the reading in Leo Allatius's M. S. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the question that raised the disturbance A little after this in the same M. S. instead of consent to Alexander the reading is consent to those whom Alexander wrote to Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childishly l Here I am confident Socrates mistakes For the Melitians did not side with the Arians till after the Counsel of Nice being then solicited by Eusebius Bishop of Nicomedia to cast scandalous aspersions upon Athanafius as he himself does testifie in his second Apology against the Arians If the Melitians had joyn'd themselves with the Arians before the Council of Nice the Fathers of that Council undoubtedly had not treated them so kindly as they did Vales. a In the Greek after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extant in the Books the Florent M. S. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of the Letter which words although they may be written in the margin yet sometimes are put into the Text by Authors as for instance in Athanasius's Apology against the Arians Vales. b After these words in the Greek to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo Allat M. S. and Gelas. Cyzicen add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import of which we have also made use of in our Translation though 't is not exprest in the common Edit Vales. c In Leo Allatius's M. S. this place is thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 'T is neither decent nor is it in any wise to be believed that so numerous a people of God which ought to be governed by your prayers and prudence should be at variance Epiphan Scholasticus followed the same reading for thus he translates this place tantum Dei populum quem vestris orationibus prudentiâ convenit gubernari discordare nec decet nec omnino fas esse credibile est Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipsâ scientiae perfectione So Valesius whom we follow
of Cesarea had refused that See Paulinus Bishop of Tyre was translated to that See in the year of Christ 329 as I before noted in the tenth book of Eusebius's Ecclesiastick History chap. 1. note a. Afterwards Euphronius succeeded Paulinus or as some will have it Eualius After whom Flaccillus was advanced to the See of Antioch who as Athanasius attests in his second Apology against the Arians was at the Synod of Tyre Vales. e Sozomen says the same and Theodorus Mopsuestenus apud Nicaetam in Thesauro Orthodox fidei Which is also confirmed by Georgius of Laodicea in his encomium of Eusebius Emisenus Socrates quotes his words in book 2. chap. 9. Eccles. Hist. But Theodoret book 1. chap. 22. Eccles. Hist. puts Eualius between Eustathius and Euphronius and says that he presided but a very short time Philostorgius agrees with Theodoret. Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he was falsely accused not without reason S r Henry Savill and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover that he was falsely accused without the least of reason This story concerning the Arian Presbyter whom Constantia Augusta recommended to her brother Constantine Socrates borrowed out of Rufinus book 1. chap. 11. Eccles. Hist. But I suspect the truth of it for these reasons First because Athanasius who does usually detect all the frauds of the Arians has no where made mention of it Secondly in regard the name of this Presbyter is suppressed for if this Presbyter were in so great favour and authority with Constantine that as Rufinus relates in the book and chapter now cited when the Emperour died he should leave his Will which he had written in the hands of this Presbyter doubtless he was worthy to have had his name mentioned But in my judgment Rufinus's authority is but small for he wrote his History very carelesly not from the Records of affaires transacted but from fabulous stories and relations grounded barely on report * Repentance Matth. 28. 19. a After these words there was wanting this whole clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost which we have made up from the authority of the Allatian M. S. and from Sozomen book 2. chap. 27. Vales. b In the Kings M. S. and in Epiphanius Scholasticus this place is pointed otherwise thus to our mother the Church to wit all questions c. which distinction displeases me not Vales. a After these words the Florentine M. S. adds these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 part of the Emperours Letter Which are altogether necessary that the Reader may understand that not the Emperours whole Epistle but part of it only is here inserted Athanasius in his second Apology against the Arians out of whom Socrates took these passages producing this Epistle of Constantines sets these very words before it and adds that this Epistle was brought to Alexandria by Syncletius and Gaudentius Officers belonging to the Imperial Palace But that which Socrates affirms to wit that Arius came to Alexandria is not mentioned by Athanasius nor doe I think it is true Vales. b After these words from the Florentine Sfortian and Allatian M. SS we have added this whole period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he laboured to reduce them all to a perfect union which was wanting in the common Editions Sozomen has almost the same words in his second book at the close of chap. 22 but he has changed their order Vales. c We find these mens names in that catalogue of the Melitian Bishops which Alexander procured from Melitius This Ision was Bishop in Athribis Eudaemon in Tanis and Callinicus in Pelusium See Athanasius's second Apologetick Vales. d Athanasius in his Apologetick calls this man Apis not Alypius But names not the place wherein Constantine took cognizance of this matter Yet Socrates affirms it was at Nicomedia Further Baronius relates that these affaires were transacted in the year of Christ 329. But I would rather choose to place them on the year following For these things hapned after Eustathius's deposition when Eusebius and Theognius returned from their Exile had procured a great authority and interest with Constantine But what the same Baronius says to wit that Constantines Letter concerning Arius's readmission into the Church was written to Athanasius in the year of Christ 327 is a palpable mistake and he dissents from Athanasius whom notwithstanding he professes to follow in all things For Athanasius relates that soon after Constantines Letter and Arius's repulse the Melitians accused him of these crimes before the Emperour Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Valesius has thus rendred conspirans adversus Principem conspiring against the Emperour e This passage of Socrates is very much enlightned by Athanasius in his second Apologetick against the Arians Whose words because they are misunderstood by his translatour I will here set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Mareotes is a region of Alexandria In that region there never was a Bishop or Deputy Bishop But the Churches of that whole region are subject to the Bishop of Alexandria Each of the Presbyters hath peculiar Villages which are very great sometimes ten in number or more From these words it appears that every Village of Mareotes had not its particular Presbyter but that one Presbyter governed ten Villages and sometimes more That Village wherein Ischyras was in regard it was the least of all undoubtedly had neither its peculiar Church nor Presbyter To that Epistle which all the Presbyters and Deacons of Mareotes wrote to the Synod of Tyre which Letter is recorded by Athanasius in the book now cited there subscribed fourteen Presbyters and fifteen Deacons Vales. f This Arsenius was a Bishop of the Melitians in the City Hypselis which is in Thebaïs In his Epistle which he wrote to Athanasius he assumes to himself this title of honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To Athanasius the blessed Pope Arsenius Bishop of the City Hypselis one of those sometimes under Melitius But in the catalogue of Bishops of the Melitian faction which Melitius delivered to Alexander no Arsenius can be found Vales. g Socrates took this out of Athanasius in his second Apologetick against the Arians his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Constantine wrote to Antioch to Dalmatius the Censor ordering him to hear the cause concerning the murder The Censor therefore sent to me to prepare for my defence Socrates thought that this Dalmatius was the son of Constantines brother he that some years after was made Caesar by Constantine But that is a great mistake For Dalmatius the Censor was Constantines brother and the Father of Dalmatius the Caesar. The Authour of the Alexandrian Chronicle confirms this who writes thus concerning Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and he created Dalmatius the son of his brother Dalmatius the Censor
the earth d This passage is to be made good from Gregorius Nazianzenus thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Vales. e Many of the Antients have undertaken to refute Porphyrius and Julianus's books against the Christians Methodius Eusebius and Apollinaris wrote books against Porphyrius Cyrillus wrote against Julian which books of Cyrillus's are still extant but are not extraordinarily acute Vales. f In what books Origen has explained such passages in sacred Writ as might trouble the Readers and has confuted the fallacious arguments brought against the Christian Religion 't is hard to assert For in his books against Celsus he has in no wise done this Nor was it his design in that work to explain those passages in the sacred Scripture which had any difficulty in them but only to answer Celsus's objections Perhaps Socrates does mean Origens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in those books Origen shewed the congruity of the opinions of our Religion with those of the Philosophers as Jerom informs us in his Epistle to Magnus the Oratour In order to his effecting of this 't was requisite for Origen to expound those places of Scripture which seemed to contradict the sentiments of the Philosophers Vales. g He meanâ— his book against Heraclius the Cynick the title whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of living like a Cynick For in the 403 pag. of that book this passage here quoted occurs Vales. h In the Sfortian M. S. the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I am better pleased with my former conjecture which was to read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which are rightly understood by others Although the reading may be barely thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which are rightly understood For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crept in hither from the following line Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Florentine M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deserted Nicephorus book 10. chap. 36. Eccles. Hist. words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjured Vales. * See Esai 7. 9. Socrates quotes the words of the Septuagint and we render it accordingly k Concerning Aristotles Peplum see what the Learned Guillelmus Canterus has remarkt Vales. l It should be Dionysius not Dionysus 'T is hard to say who this Dionysius was who wrote a book with this title I am of opinion it was Dionysius Milesius who as Suidas attests wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Historical Circle For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same Vales. m Suidas relates that Reginus Grammaticus wrote a book with this title Polymnemων Vales. n That Attis is the same person with Bacchus Clemens Alexandrinus also does inform us in his Protrepticon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which account some will have Attis deprived of his Genitals not unfitly termed Bacchus Demosthenes in his Oration pro Coron◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and shouting Euoi Saboi these were the usual acclamations of those celebrating Bacchus's Feasts and triumphing in words Hues Attis Which words of Domosthenes's Harpocration supposed were meant of Attis the Phrygian But some of the Antients read not in that place of Demosthenes Attis but Ates which is an Additional name to Bacchus as is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Authour of the Etymologicon in the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. o Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a race most incomparably the best the reading as the rule of verse requires should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a race ineffable Vales. p Oenomaus a Cynick Philososopher having been deluded by Apollo's Oracle resolved to revenge himself and wrote a book concerning the falseness of Oracles to which he gave this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A discovery of Cozeners this Eusebius tells us from Porphyrius in his fifth book De Praeparat Vales. * That is his favorite whom he kept to abuse contrary to nature q Musculus and Christophorson took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a proper name Langus in his notes on Niceph. book 10. chap. 36. was of opinion that instead of Adrias it should be Adrianus Indeed the word Adrias is not to be endured For no body was ever called by that name Therefore Nicephorus instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very erroneously In this place Socrates means that book of Lucian's which has this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander or The false Prophet In which book Lucian describes the frauds and impostures of one Alexander a Paphlagonian who had craftily forged an Oracle Wherefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Florentine M. S. it must be Lucianus Unless we should say that Socrates mistook and ascribed this book to one Adrianus or Arrianus Vales. r Before these words I placed a full point following herein Nicephorus's authority Moreover the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is he himself ashamed Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pallium-wearers a He seems to mean the Taurobolia and Criobolia after the undertaking whereof the Pagans believed they were eternally regenerated as the old inscriptions inform us This whole ceremony is incomparably well described at large by Prudentius in the passion of Romanus the Martyr pag. 255 c. Edit Basil. It was in short thus The Priest to be consecrated being habited in his sacerdotal Vestments adorned with a Crown of Gold and wrapt about with a silken Gown was put into a deep Pit dug into the earth Over this Pit an Altar â—ade of planks was erected through which many holes were boared upon this Altar a great Bull was laid adorned with Garlands and his horns were guilded his breast they divided with a consecrated Weapon A stream of recking bloud gushing immediately out of the large wound flowed upon the boarded Altar and running through the holes made therein rained down upon the Priest inclosed under the boards who catcht the shower of gore by putting his head under the falling drops wherewith he besmeared his garments and his whole body See Prudentius ut suprâ— a It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaches or addresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies another thing to wit Progressus proceedings Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeni it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelae according as Epiphan Scholasticus read it Zelae or Zela is a Town of Cappadocia as Pliny and others do affirm Basilius mentions this place in his 72 Epist. ad Evaeâ—enos and in Epist. 73. ad Monachos suos Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that hasten towards c. c The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new or unusual was added by Christophorson out of
and concordant benevolence of all men provided there be nothing which may lawfully be an impediment But the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not always signifie an Impediment or Hindrance For the Ancients as well Rhetoricians as Philosophers used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a sense as to signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in fight or appear openly as Suidas Harpocration and the Authour of the Ethymologicon do inform us But the Latter Writers and especially Hierocles the Philosopher have used that word to signifie an impediment or hindrance Therefore Musculus has rendred this passage in Evagrius best of all thus Quando sicut quidam exterorum Philosophorum dixit quod non est amplius superstes sine ullius invidiâ contradictione cum benevolentiâ honoratur When as one of the forreign Philosophers has said that which survives not any longer is honoured with benevolence without the envy and contradiction of any one Further in the margin of the Tellerian Manuscript there is set at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this sentence is taken out of Thucidides 'T is extant in Thucidides's second book pag. 128 Edit Francosurt 1594 in the Funeral Oration which Pericles made Vales. l Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading as it seems should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Barbarick Captivity In the Florentine and Tellerian M. SS and in Nicephorus 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Captivity Vales. * Or recovered a compassion c. * Or do appear personally †Or by making our captivity his matter of enquiry * Or Greatness * That is To Panopolis m In that Letter of Nestorius's mentioned before the people who ruined Oasis are termed Blemmyae Wherefore Nomades ought here to be taken for an Adjectivâ— Notwithstanding it may be the proper name of a Nation of Barbarians 'T is certain the Nubâ— neighbours to the Blemmyâ— who made frequent incursions into the Country of Oäsis as Procopius informs us in book 1. Persic were termed Nomades also or Numides which is attested by Stephanus But some one will object if Nestorius speaks here concerning one and the same Captivity of Oäsis how can that stand which he says in the beginning of this Epistle in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the incursion of the Blemmyâ— into Oäsis in which Nestorius had been taken Captive by the Barbarians and was presently dismissed had hapned but a little while before as he himself attests But the incursion of the Nomades had hapned long before as 't is apparent from Nestorius's words in this last Epistle which were just now cited To all this I answer that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not signifie long since as Langus Musculus and Christophorson thought For the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies lately as every body knows Doubtless this incursion had hapned a little before Nestorius wrote these things Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that ' 〈◊〉 the same as 〈◊〉 〈◊〉 should have said Oäsis having been â—evâ—â—all 〈◊〉 〈◊〉 of laâ—â—â— to wit by fire slaughters and a Barbarick Captivity aâ— Nestorius 〈◊〉 said above Vales. n The reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this your journey and 't is the same in Nicephorus Notwithstanding I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this so long a journey And so Christophorson and S t Henry Savil read it Vales. * Or came flying o Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we supposed these things against us would stop I think it should be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we supposed we should stop here Thus Musculus seems to have read who renders it in this manner Et cum illic hâ—suros nâ—s arbitraremur And when we thought we should stop there Vales. p Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which preceded immediately is understood In the Tellerian M. S. the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. q Translatours saw nothing at this place who by a small fauâ—e were induced into a great errour Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents of Provinces were heretofore wont to give the Emperour an account of all things which hapned with them The doing whereof was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Relation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have noted on Amm. Marcellinus Concerning these Relations of Presidents Severianus speaks in his first Oration in Hexaâ—meron the passage whereof I will annex here because the Translatour understood it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For Brethren as the presidents by sending Relations make known all things that are transacted with them to the Emperour so also the Angels c. The Translatour renders it The Masters of the Libells and suggestions which rendition is ill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysostome and the other writers of that age are nothing else but Presidents or Governours of Provinces And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports nothing else but Relation or Narrative Wherefore in Severianus it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or no reason is more powerfull than your mind * Or the Empire †Or â—eard * Or of men †That is Flavianus's a Instead â— of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Constantinople â— which is the reading in the Tellerian Manuscript and in Nicephorus book 14. chap. 47. where Langus rendets it thus Flavianus Synodo Prâ—vinciall apud Constantinopolim coactâ c. Flavianus a Provincial Synod having been convened at Constantinople c. Whom Christophorson has followed Notwithstanding I had rather render it â— particular Synod as Musculus does Indeed that Synod consisted only of those Bishops who at that time hapned to make their abode at Constantinople on account of some Ecclesiastick affairs which Prelates they commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops that made their residence for some time only in the City The Acts of this Constantinopolitane Synod under Flavianus are related in the First Action of the Chalcedon Councill where these words occur see Binius Tom. 3. pag. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Holy and Great Synod having been convened consisting of such Prelates as resided for some time in the forenamed Great City c. If any one be desirous of knowing the names of those Bishops then convened they occur in the first Action of the Chalcedon Synod Vales. See Binius Tom. 3. pag. 125. Edit Paris 1636. * Or consisted of two natures * Or as if the Acts c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Christophorson hath rendred ill thus Some Prelates of Churches whereas he should have translated it some of the Magistrates Nicephorus
of incomparable Learning perceived not For instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the people it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the publick stock of Corn laid up for the Emperours use And a little after instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people having at that time quarrelled amongst themselves about this Bread-corn it must be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people having at that time privately given this Bread-corn amongst their own selves Than which emendation there is nothing more certain Further long before Diocletian to wit in the times of Dionysius Alexandrinus the Omogerontes of the City Alexandria received Bread-corn out of the publick stock as Dionysius Alexandrinus informs us in his Epistle to Hierax the Bishop which Letter Eusebius records Eccles. Hist. book 7. chap. 21 where see note e. Therefore Diocletianus augmented rather than began this distribution of Bread-corn at Alexandria Vales. e Translatours understood not this place as 't is apparent from their Versions For they thought that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his was to be referred to Florus when as it ought to be referred to Priscus Rhetor out of whose History Evagrius has transcribed all these passages For Priscus Rhetor in regard he was then conversant at Alexandria gave Florus this advice that he should go to the Cirque in which place the Alexandrian populace were gathered together and with great out cries required Florus to come thither Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole society of Monks f Christophorson has rendred this place ill after this manner in sancto die festo Resurrectionis Theodosium designant Episcopum on the Holy Festival day of the Resurrection they choose Theodosius Bishop Musculus renders it righter thus ordinarunt in Ecclesiâ Sanctae Resurrectionis Theodosium illum c. in the Church of the Holy Resurrection they ordained that Theodosius c. Concerning this Church of the Holy Resurrection I have made several remarks in my Notes on Ensebius's Life of Constantine See Valesius's Letter to a friend De Anastasi Martyrio Hierosolymitano which Letter he has published at pag. 304. of his notes on Eusebius But concerning this Theodosius who invaded the See of Jerusalem consult Baronius at the year of Christ 452. Vales. g Instead of Aclison it must without doubt be Alcison aâ— the reading is in Nicephorus These Letters of the Monks of Palestine to Alcison are recorded by Evagrius book 3. chap. 31. At which place we will say more concerning Alcison Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r Henry Savil had made this remark at the side of his Copy fortè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by So 't is certain Christo. phorson and Musculus read and so we have rendred it I am very confident also that Evagrius wrote it thus But Transcribers of books are wont frequently to mistake in these two praepositions as 't is known to those persons who have read over Manuscript copies Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had received Dioscorus S r Henry Savil had made a remark at the margin of his Copy that perhaps the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had laid hands upon which reading displeases me not Nevertheless I had rather write it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which reading I have followed in my Version Nor does Nicephorus book 15. chap. 9. seem to have read otherwise who has exprest this passage in Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had been an enemy to Dioscorus at Alexandria But Musculus and Christophorson saw nothing in the rendition of this place Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have corrected this place by the Florentine Manuscript in which Copy 't is read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this person came the Inhabitants of many Cities in the Palestines It had been so agreed between the Bishops of Antioch and Jerusalem in the Synod of Chalcedon that the Three Palestines should be under the disposition of the Bishop of Jerusalem Vales. l Evagrius means the Praepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in and of which differ one from the other in one Letter The Catholicks confest Christ in two Natures The Hereticks asserted that he consisted of two Natures but which had grown together and were become one Nature For after the Union of the Word they affirmed that the Nature of Christ was one Vales. m I am of the same opinion with the Learned who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pronouncing which is the same with the reading in Nicephorus And so Christophorson read who notwithstanding in the rendition of this place has in no wise exprest Evagrius's meaning In the Tellerian Manuscript I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pronouncing Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing is to be expunged in regard 't is superfluous It occurs not in Nicephorus and S r Henry Savil in his Copy had drawn a line under it Vales. * Or passing into †Or not relinquish't by the other ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may also be rendred according to a peculiar mode of expression but 't is an uncouth phrase not often to be met with especially in such a sense as 't is here used * Or about their opinion of God * Or a scarcity of showers of rain * The Famine and the Pestilence * Or proceeded on †Or in a miserable manner removes from amongst men * Or inexorable †Or Libya * Or his saith †Or Onâ—richus * Constantinople a After Valentinianus Placidus's death and after the murder of Maximus Avitus was proclaimed Emperour first at Tolouse and then at Orlcance in Valentinianus's eighth Consulate which he bore with Anthemius in the year of Christ 455 on the sixth of the Ides of July as 't is recorded in the Old Chronicon which Cuspinianus first published in his Fasti. On the year following the same Avitus was Consul as 't is related in the Fasti which Jacobus Sirmondus has publish't under the name of Idatius and on the same year he was deposed at Placentia as Marius and Cassiodorus inform us in their Fasti as likewise that Old Chronographer put forth by Cuspinianus But on what day and in what month Avitus resigned the Empire I do not find declared by the Ancients Indeed Sigonius in his fourteenth book de Occidentali Imperio writes that Avitus resigned the Empire on the sixteenth of the Calends of June But Sigonius quotes no Author of this thing The words of Cuspinianus's Old Chronographer are these Joanne Varane Coss. captus est Imp. Avitus c. In the Consulate of Joannes and Varanes the Emperour Avitus is taken at Placentia by Ricimeres master of the Milice And his Patritius Messianus is slain on the
Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hapned the Tellcrian Manuscript has it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have hapned Vales. * Chap. 29. †Or Puts on b Marcellinus Comes in his Chronicon at Anastaâ—inâ—'s being Consul alone calls this person Athenodorus and so does Theophanes in his Chronicon pag. 118. Vales. c He means The Donative which the Tyrant Hillus had allowed to the Isaurians and which the Emperour Zeno though against his will had bestowed upon them to procure a Reconciliation Which Donative the Emperour Anastasius having refused to pay to the Isaurians they made War against the Romans as Jordanes relates in his book de successione Regnorum Vales. * Or Barbarians termed Scenitae that is who dwelt in Tents * Or The affairs of Mesopotamia c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in Nicephorus book 17 chap. 35. Further we have remarked already that there were two Phoenice's the one termed Libanensis the other Maritima Nor must this be omitted that that Province is by the Latines sometimes termed Phoenicem from the Nominative Case Phoenix 'T is certain in the Itinerary Table of the Putingeri it is called Syria Phoenix as also in the Notitia Imperii Romani In the Manuscript Copies 't is written Dux Phoenicis Nor found I it written otherwise in Aegesippus book 3. chap. 20. Vales. Marcellinus Comes in his Chronicon says this City was taken by the Persians on the tenth Indiction in the Consulate of Probus and Avienus that is on the year of Christ 502 and on the eleventh year of Anastasius's Empire See Procopius in Book 1. Persic Vales. * Or Empire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged being useless and superfluous Further this Wall was from its Builders name called Anastasianus it was built in Anastasius Augustus's third Consulate on the year of Christ 507 as the Authour of the Alexandrian Chronicle Writes Concerning this Wall Suidas gives this Relation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Emperour Anastasius builds the Long Wall Sixty miles from the City Constantinople It is extended from the Sea at the North to that at the South It s length contains fourty miles and its breadth is twenty foot See more in Petrus Gillius's first book de Topographia Urbis Constantinopol Cap. 21. Vales. * Almost an Island * Or Inhibition †That is A Tax of Gold and Silver * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whores that made no distinction in their admission of customers * Such as hired out themselves to be abused contrary to Nature †Or Gain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these words Evagrius seems to mean the Pretorian Praefecture For that to use Amm. Marcellinus's Expression Vertex erat omnium dignitatum was the Crown or Top of all dignities To this Prefecture therefore the Tribute Chrysargyrum was every fourth year brought in Indeed the Tributes were wont to be brought in to the Chest of the Praetorian Proefecture Hence 't is that in the thirteenth book of the Theodosian Code in the Title de Lustrali Collatione the greatest part of the Laws are directed to the Praefecti Praetorio For the Lustralis Collatio was nothing else but the Chrysargyrum to wit Gold and Silver imposed upon Merchants or the Lustralis auri Collatio and the Auraria Functio For so 't is called in the same Title Further whether it ought to be called a Tribute or rather a Toll or Tax 't is uncertain Evagrius terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Vectigal a Toll or Tax 'T is termed also Vectigal in the last Law save one de Lustrali Collatione The old Authour of the Quaestions on the Old and New Testament tells us this was usually termed Aurum poenosum the punishing Gold see him in Quaest. 75. There is an Elegant passage concerning this Tribute in Libanius's Oration against Florentius pag. 427. which I will transcribe here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words I render thus Let us also now relate that Mischief which has far surpassed all the rest This is that intollerable Tribute The Chrysargyrum which renders the approaching Lustra or every fifth year dreadfull and horrid The name imposed upon this Tribute is in indeed specious taken from Merchants But whilst they make use of the Sea in order to the vending their Wares those whose hands do scarce afford them bread are utterly ruined Not so much as a Cobler escapes paying this Tribute Whom I my self have frequently seen lifting their knife wherewith they cut their Leather up to heaven and swearing that in that knife their All was placed Nevertheless this frees them not from the vexation of those who are urgent and pressing upon them and who bark and do only not bite This time O Emperour increases the number of servants depriving of Liberty those who are sold by their Parents not that their own Coffer may receive the price for which their children are sold but that they the Parents may see it coming into the hand of the Exactor In the Greek Text of Libanius instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in place of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have substituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b Amongst the Officials of the Praefectus Praetorio four Numerarii are reckoned in the Notitia Imperii Romani the first of whom was the Numerarius of the Gold that is of the Aurum Lustrate or Chrysargyrum There was also amongst the Officials of the Comes Sacrarum Largitionum a Primicerius of the Scrinium of the Golden Masse and a Primicerius of the Scrinium of Gold on this account perhaps because a certain part of this Tax was brought in to the Chest of the Sacred Largisses Indeed in the Title de Lustrali Collatione there is extant a Law of Valentinianus's directed to Florentius the Comes Sacrarum Largitionum that is of the Sacred Largisses Whence it appears that some part of this Golden Function belonged to the Largitional Titles Vales. * Offices Cabinets or Rooms c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means the Numerarii that is Officers who managed the Accounts of the Aurum Lustrale who were in the Office of the Praefecti Praetorio as I have said in the foregoing note For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Numerarii as I have long since remarked at Amm. Marcellinus who by another name were termed also Rationarii Vales. †See Euseb. Eccles. Hist. book 10. chap. 8. note b. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my perill write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with Referre proponere to referre to propose The Tellerian Manuscript confirms our Emendation wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I had conjectuted Vales. ‖ Or Which set forth this Exaction e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather
Menas was ordained Bishop of Constantinople by Pope Agapetus after Belisarius's Consulate on the year of Christ 536 as Marcellinus relates in his Chronicon Vales. d Concerning this Peace and Union of the Churches which hapned after the Ordination of Paulus Bishop of Alexandria Liberatus in his Breviarie chap. 23. speakes these words Hoc ergo modo unitas facta est Ecclesiarum anno decimo imperii Gloriosi Justiniani Augusti On this manner therefore an Union was made of the Churches in the tenth year of the Empire of the Glorious Justinianus Augustus For all the Patriarchs at that time embraced and admitted of the Chalcedon Synod that is in the year of Christ 537. To wit the Bishop of Rome whose Apocrisiarius or Legate Pelagius was at Constantinople Paulus Bishop of Alexandria Ephraemius of Antioch and Petrus of Jerusalem Of which Prelates Paulus when at the beginning he had pretended to assert the true Faith afterwards revolted to the Eutychian Heresie as I have remarked at note b from Victor and Theophanes their Chronicles Vales. e Some person studious of Ecclesiastick Antiquity will perhaps make enquiry here in what manner or order this Preaching Publishing or Asserting of the Chaleedon Synod was wont to be performed I answer that this preaching was usually made in the Ambo or Pulpit of the Church by the Bishop or another person deputed by him whilst the Solemn or Publick Prayers were performed We have this information from the Letter or Libell of the Orthodox Bishops presented at Constantinople to Pope Agapetus which Libell is recorded in the First Action of the Constantinopolitan Synod under Menas where they speak thus concerning the Emperour Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on this account he made a Constitution that the four Sacred and Holy Synods should be Preached by the divine Preachers in the divine Prayers wheresoever performed The Old Translatour renders these words thus propter hoc Statuit quatuor Sanctas Synodos in divinis sacris initiationibus a sacris praedicatoribus praedicari And on this account he ordered that the four Holy Synods should be Preach't by the Sacred Preachers in the divine and Sacred Initiations This Translatour thought that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken in this place for Initiation or Baptism as it is wont usually to be taken But at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for The Publick Prayers and has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine Liturgie Indeed the Chalcedon-Synod was first Preach't or Asserted in the Publick Prayers at Constantinople in the Reign of Justinus Senior as may be seen in the Fifth Action of the Constantinopolitane Synod under Menas pag. 725 c. Edit Colon. But the Studious of Ecclesiastick Antiquity must be cautioned that they suffer not themselves to be led into an errour by the Latine Translatour who writes that this publication was made after the prayers were ended When as nevertheless the Greek Text there has a far different import the words whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c when Sunday and Munday come the Liturgle being to be performed or celebrated in the Holy Church of God The same errour is committed by the Translatour at pag. 733 where the Greek runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which words are to be rendred thus And after the reading of the Holy Gospell when the Divine Liturgie as usually is to be celebrated and the doors are shut and the Holy Creed according to Custome read c Which passages the studious Reader may peruse there if he has a mind to understand the whole order or fashion wherein the Four Oecumenicall Synods were Preach't or proclaimed and read in the Sacred Diptycks Vales. f He means Justinian's fourty second Novell which is also recorded in the Fifth Action of the Constantinopolitan Synod under Menas In the Edition of Henry Stephens who publisht Justinian's Novells in Greek this Constitution is indeed said to have been dated on the seventeenth of the Calends of August in the Consulate of the most famous Belisarius But in the Edition of the Constantinopolitane Councill under Menas 't is said to be dated on the eighth of the Ides of August after the Consulate of the most famous Belisarius which is doubtless truer For in regard Justinian promulged that Constitution against Anthimus and Severus after the sentence of the Constantinopolitan Synod pronounc't against those Prelates as the Emperour himself attests in the Preface of that Constitution and whereas the Constantinopolitan Synod pronounced a Sentence of Condemnation against the foresaid Anthimus and Severus on the twelfth of the Calends of June after Belisarius's Consulate it is altogether necessary that that Constitution of Justinian's should have been promulged on the year after Belisarius's Consulate Vales. g Exarchs at this place are the Primates or Patriarchs of each Dioecesis as Evagrius has said a little before in the same manner as Jacobus Syrmondus has explained it in the Second Book of his Propempticon Chap. 5 where he discourses excellently and most Learnedly concerning Exarchs To whose exact diligence there remains nothing to be added by us Nor has Christophorson done ill in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Arch-Bishops For Primates were heretofore termed Arch-Bishops as Isidorus informs us in the Seventh Book of his Origines in these words Ordo Episcoporum quadripartitus est The order of Bishops is divided into four parts into Patriarchs Arch-Bishops Metropolitanes and Bishops A Patriarch in the Greek tongue imports the highest Father because he holds the first that is the Apostolick place As the Roman the Antiochian the Alexandrian Arch-Bishop in Greek is termed the highest of Bishops For he holds the Apostolick place and presides as well over Metropolitanes as Bishops Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The conjecture of Learned men displeases me who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulted how c. Nicephorus book 17. chap. 10 instead of these two words uses this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought or cast in his mind which pleases me best Vales. * Cavades * Or Who dwelt in Tents He means the Saracens †Or About him * Or With a Vehemency of affection †Or Land of the Romans * Or Endless or boundless †Procopius ‖ Or Watch-word †Or Watch-word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this mischief or harm * Or Onorichus †Or The Greatest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others before us have already obsâ—rved Further concerning these African Confessours whose tongues Huncricus King of the Vandalls had commanded to be cut out and who afterwards desisted not from speaking though their tongues were cut out Marcellinus Comes speaks in his Chronicon at the Consulate of Theodoricus and Venantius where he also attests that some of them were seen by him Victor Thunonensis records the same in his Chronicon at
〈◊〉 In the Kings Sheets these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words some Learned man hath added by conjecture as 't is sufficiently apparent I think there is only one word wanting here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give I word it thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he commanded c. Which sort of expression is usuall with Eusebius Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the margin of Morâ—us's Copy 't is mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation is needless For amongst the Ancients money was deposited in Temples on account of securing it and there kept by Guards or Watches of Souldiers as Juvenal's Old Scholiast remarks and Lipsius in his book de Magnitudine Romanâ To these Souldiers therefore Eusebius alludes By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Palatini may also be meant here who guarded the sacred Treasurie In the Kings Sheets 't is over written in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faithfull which displeases not In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety as I found it mended in the margin of Turnebus's Copy Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without reason troubled both the Translatours as may be gathered from their Renditions But they ought to have considered that Palatium a Pallace is taken in a twofold sense For sometimes it imports the Court of a Prince In which sense there were at that time only Four Pallaces to wit answerable to the number of the Emperours But sometimes every House wherein an Emperour does usually dwell is termed a Pallace And in this sense there were very many Pallaces in the Roman Empire For there was scarce a City which had not a Pallace Such Pallaces or Imperial Houses as these were under the dispose of certain Officers who were termed Curae Palatiorum concerning whom there is mention in the Notitia Imperii Romani Eusebius therefore means these Pallaces I am of opinion that the Publick or Royall Villae are likewise meant which the Caesariani look't after Vales. * Or Only into Constantius entred â— wisedome of thought a After this word in the King's Sheets the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pious is elegantly added in the margin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian and in Moraeus's Copy That is to all the Palatines who bore Office under him and also to the Judges themselves who were placed in power Power is a term properly attributed to the Greater Judges of which sort were the Praefecti Praetorio So Eusebius expresses himself hereafter and Socrates book 2. chap. 16 where he speakâ— concerning Philippus Praefectus Praetorio Moreover in the Gesta purgationis Caeciliani Agesilaus Official to the Proconsul Aelian says thus Potestas tua c. Your power c. See what I have remarked above at book 5. chap. 1. of Euseb. Eccles. Histor. note e. Vales. c In the King's Copy at the side of these words is set such a mark as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have taken notice of such a mark as this some where before but that Letter which is set before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not open on the top here but closed on all sides Whence I am rather induced to believe that this mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is attend consider For this mark is added at places which have something of difficulty For instance the newness of this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may put the Reader to a stand here unless he knows that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood Vales. * Or Worthy of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the King's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. amongst the chiefest and nearest c. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be made use of are a redundancy of expression frequent with Eusebius For so he has exprest himself in his books of History as I well remember Vales. a We have made a division of a new chapter here from the Authority of the Kings Manuscript whereto agrees the Fuketian Copy and the old Sheets Vales. †Or The Nature of affairs b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging or some such like word is wanting In the Kings Sheets after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing or avowing is added in the margin Turnebus and S r Henry Savill add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing after the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that reading which I have produced out of the Kings Sheets is better For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elegantly opposed to that which follows immediately to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemning In the Fuketian Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The Polytheisme of the Atheists c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r H. Savil has noted at the margin of his Copy that perhaps the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is said is to be added But that emendation is far better which I found written in the Kings Sheets at the margin it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have exprest in our Version The reading in the Fuketian Manuscript is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d He alludes to that saying of Epicurus concerning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nemesius relates it chap. 44 Cicero in his first book de Natura Deorum and Laertius pag. 795. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets the last word is undermarked with points and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over which I like better Further in the same Sheets before these words these are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these Acts of worship were performed with him only They that will may follow this conjecture of the Learned Antiquary To me these words seem not necessary Vales. * Or Imperial power †Viz. Diocletian and Maximian a This place is highly remarkable For from it this conclusion may be made that the Persecution began on Diocletian's eighth and Maximian's seventh Consulate and not on the foregoing year as Baronius will have it Concerning which matter I have spent many words in my notes on Euseb. Eccles. History see book 8. chap. 2. note c. For whereas Eusebius affirms that the Emperours Diocletian and Maximian divested themselves of their purple on the year after the Persecution was begun and whereas 't is manifest that they did that on the year of Christ 304 what I have said does necessarily follow to wit that Diocletian's Persecution was begun on the year of Christ 303. Vales. * Or Siege †Or Adorable * See Eusebius's Eccesiastical
Therefore I am easily induced to believe that this place is corrupted and that it ought to be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second of those persons that were chosen into the Empire by those who had resigned the Government that so Maximinus may be meant here who together with Severus was made Caesar by Diocletian and Maximian at such time as they resigned their purple as Idatius writes in his Fasti. And thus the order of the times will proceed right in Eusebius For Maximinus ended his life after the overthrow of Maxentius and by a most ignominious sort of death too as Eusebius relates Eccles. Hist. book 9. chap. 10. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was the first person from book 8. chap. 13. of his Eccles. History where this whole place occurs almost in the same words Further what Eusebius says hapned first of all to Maximianus Herculius that his Pictures and Statues should in all places be thrown down ought not to seem strange to any one For we must understand this in the same manner as where he tells us that Constantius Chlorus was the first Emperour that was deified He means he was the first of those Emperours which he had seen But if any one had rather understand these words concerning Maximinus he has Eusebius to defend his Opinion who in the last chapter of his ninth book attests in express words that all Maximin's Statues and Pictures were broken after his death Vales. a At these words a chapter is begun in the Fuketian Manuscript and in the old Sheets Vales. * Or Other part b This place must be made up from chapter 8. book 10 of his Eccles. History whence also the following chapter is to be mended Vales. * Or Traiterous * Or Menaces * Or Hold communication †Matters of consideration or debates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this reading I found in Moraeus's Copy also But I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in honour to those consecrated persons For Eusebius gives reasons why the Emperour Constantine would ever and anon convene Synods of Bishops The first reason says he was that he might give honour to Gods Priests when assembled together Secondly that he might establish Peace and Concord amongst them 'T is certain Eusebius does usually term The Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it frequently occurs in these books But if with Turnebus we would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the discourse may agree with what follows and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken for Religion it self which is more uncouth For I had rather express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in honour to the sacred Law Vales ‖ Dissipate or tear in sunder a Eusebius in his Chronicon at the fourteenth year of Constantine says thus Licinius drives the Christians from his own Pallace Orosius says the same in book 7. but in a disturbed order of affairs and times in regard he relates that before the Cibalensian War which War hapned on the eighth year of Constantine's Empire For there were two Civil Wars between Constantine and Licinius The first War wherein Licinius was vanquished at Cibalis in Pannonia hapned on the year of Christ 314. The reasons of which War are Recorded by no other Writer that I know of but the Authour of the Excerpta de Gestis Constantini which I have long since published at the end of Amm. Marcellinus see pag. 473. But the latter War was that wherein Licinius was routed near Hadrianople and at length compelled to a surrendry of himself on the year of Christ 324. Eusebius has made no mention of the former War for this reason perhaps because Licinius as yet had not raised Persecution against the Christians For Licinius undertook to persecute the Christians long after that first War to wit on the fourteenth year of Constantine's Empire as 't is Recorded in Scaliger's and Miraeus's Edition of Eusebius's Chronicon that is on the year of Christ 320. The same year occurs in Cedrenus's Chronicon But Baronius relates that Licinius raised Persecution against the Christians on the year of Christ 316. But in Baronius's Annalls the History of both the Wars against Licinius is very much confused and must be amended partly from Idatius's Fasti and partly from the Gesta Constantini heretofore published by me 'T is certain Sozomen book 1. chap. 7. attests in express words that Licinius undertook to persecute the Christians after the Cibalensian War Vales. b From these words a new Chapter ought to have been begun For these words belong to Licinius's second Law Further the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs in the Contents of Chap. 53 seems to be faulty and put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church And yet 't is strange that both in the King's Manuscript and in the old Sheets the reading is constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although in the old Sheets 't is mended in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Fuketian Manuscript 't is excellently written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not meet in the Churches together with the men Vales. c Or He despaired of finding the Ornament of Chastity amongst men Valesius thinks it should be written and pointed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He despaired of the nature of men making use of an ill argument * Or He Himself making use of himself as the Brand and Reproach of Nature a See what I have noted at chap. 8. book 10. of Eusebius's Eccles History whence these passages are transcribed almost word for word Vales. * See note b. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the words are to be construed which Christophorson perceived not Indeed in the Fuketian Manuscript after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed a Comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Offices of Magistrates For each Magistrate had his Office or Attendants This Office was a certain Body of Officials or Souldiers who attended on the Judges as may be seen in the Notitia of the Roman Empire These Offices the Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have long since remarked at the 26 th book of Amm. Marcellinus pag. 318 of my notes The Old Glosses therefore are right in explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officium apparitio So John Chrysostome in his first Homily on the Epistle to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Don't you see children how when at play they make a company of Apparitours or Attendants and Officials c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Morinus a Learned person who has rendred these Books into French thought that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Gentiles or Heathens were meant as if Eusebius had said What need we make mention
Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a point set at the top Then the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nor is it otherwise in Turnebus's Copy S r Henry Savil had mended it thus at the margin of his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which reading whether it proceeded from conjecture or was taken out of some Manuscript Copy I can't approve of Indeed I had rather reade thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the meaning may be the same with that which I have set above Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson did not rightly understand this place For Constantine means that earnestness or vehemency of their minds wherewith the Antiochians had purposed to procure Eusebius to be their Bishop As a little afterwards by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means the Judgment wherewith they had elected the same person I read therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because 't is our desire that your judgment c as the reading is in the Fuketian and Turneb Copies Vales. †Or A more beautifull direction ‖ Or Discourse d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Old Sheets of the King's Library the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pleases me mightily But the Fuk. Savil and Turneb Copies give us another reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov earnestly hastning to In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It might also be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov who am raised Vales. * Or The better †Or Image ‖ Or Sins f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A most elegant sentence which Christophorson understood not Indeed to me says Constantine he seems to have conquered Victory her self who is earnestly studious of Peace Therefore after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or endeavour in our Version a point must be placed as 't is in the Kings and Fuketian Copy and in the Old Sheets Vales. * Or More earnestly strives for Peace * Or Weakened g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is every one should be contented with their own Limits For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Boundary or Limit of grounds whence those Writers are termed Gâ—omatici who have written concerning the Boundaries of fields After the same way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is promiscuously taken amongst Graecians as well for a Sentence as a Limit For as a Limit does bound Fields so does a Sentence terminate strifes and controversies Further in my judgment it should be writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although in the Fuketian and Turneb Copies the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor enjoy all their domestick c. Vales. †Or Proposed ‖ Eusebius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it neither roughness nor violence †Or Are to be accounted of equal price so Valesius h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to another injury It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the injury of others 'T is not becoming says Constantine that a deliberation of this nature about the choosing a Bishop into Eustathius's place should bring an injury upon others Nor ought ye to spoil other Churches A little after I am of the same opinion with Scaliger and Christophorson who have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so I found it written in the Fuk. and Savil. Copies and in the Old Sheets Vales. In Robert Stephens 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is whether they be inhabitants of a lesser City such as is Caesarea or of a greater City of which sort is Antioch All says he as well the Citizens of smaller as of greater Cities are equal with God Wherefore lesser Towns are not to be deprived of their Bishops Constantine had said the same a little before namely that Ecclesiastick Honours are all equal and are to be accounted of equal value Vales. * Decrees †Or Law k These words may be referred to the preceding period And so after the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full point is to be set and the place rendred thus So that some persons as to what relates to the Common Faith are in no wise inferiour to others if we should plainly speak the truth Wherefore this is not to detain a man but to take him away by force c. And thus this place is pointed in the Old Sheets Vales. * Or Multitudes †Or Nature ‖ Or Ingenuity l From these words it may be gathered that our Eusebius had come to Antioch together with the rest of the Bishops who in a Synod had condemned Eustathius Bishop of Antioch and that the Antiochians after Eustathius's deposition had a mind to keep him with them This is what Constantine has said above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is not a detention but rather the taking away of a man by violence Theodorei tells us the same book 1. chap. 22. Vales. * Or Probity m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider is to be understood in common But if any one has a mind to defend the common reading I shall not much resist him Vales. †Or Unjust n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from the comparing of several persons together It would doubtless be better to read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the collision of many men sparks and flames are usually raised The Fuketian Copy hath at length confirmed our conjecture to us wherein I found it plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Knocking or beating together o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders this place thus Ex quâ— portu sordibus seditionis praeteritae ejectis pacato mentis statu concordiam in earum locum inducite Out of which port having ejected the filth of your past Sedition in place thereof do you bring in Concord with a calm temper of mind But in this Version there are many things which I can't approve of For first I am not pleased with his making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mean the filth of Sedition In my judgment Constantine seems to hint at that cause on account whereof Eustathius had been deposed to wit the debauching of a certain woman concerning which whoredome consult Theodoret book 1. chap. 21. The same thing is likewise intimated by Constantine a little after this where he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For whatever could any way defile the vessel is drawn out by the Pump as ' t were At which place nevertheless Christophorson does again render it the filth of Sedition But how filth can be a term properly used in reference to Sedition I can't indeed perceive But no body can doubt but it may be
into the matter more accurately I am of opinion that the common reading is to be retained For Constantine says that Nature is not the Framer of things in regard She Her self was made by God nor is he only the Origine of Nature Herself but of that Sanctitie also which is in Her For 't is God who hath adorned Nature For the ornament of Nature is a Life according to the Law and prescript of God This is the meaning of this place which Christophorson perceived not For I say nothing of Portesius whom I have found most unskilfull in a manner every where Yet in the Fuk. Turneb and Savil. Copies and in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life agreeable to Nature It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life agreeable to God as 't is apparent from the foregoing note In one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Religion is the Ornament of Nature But what sense there can be in the common reading truly I can't perceive So our Eusebius gave his books concerning the Life of the Emperour Constantine this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Indeed in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Erroneous †Or Divine inspiration by the Prophets particularly c. ‖ Or Wicked impiety * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inconâ—utableness if I may so say of darkness †Sudden or unthought-on ‖ Motion * Or Their Will that is the Will of Princes †Or Manifold ‖ Or Surrounded * Or Sobriety †Or Cast forth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Copy the two last words are wanting and an empty space is left capable of one word only I doubt not but the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in place thereof to introduce its own Superstition that verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being blotted out which is wholly superfluous In the Fuketian Copy this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But in the Kings Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S r Henry Savil at the margin of his Copy hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it overturned its own Superstition Upon a more diligent inspection into the thing I am of opinion that this place is thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The Nations wheâ— they had resolved to ruine the Church of Christ subverted their own felicity Diseases hapned again Seditions c. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be retained that so the meaning may be this the Heathens whilst they persecuted the Church ruined their own Religion For the Church of God being attackt by the persecutions of the Heathens vanquished the superstition and worship of false Deities Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turnebus at the margin of his Book hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morosities Indeed in the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Sheets the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then some lines are omitted And perhaps it should be written in one continued clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â— morose Furniture of Life For unless we read so what will be the meaning of those following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Constantine reckons amongst the ill things Musculus seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he renders it violenta Victûs astructio Presently the Fuketian Copy words it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which having its being in men as we have rendred it Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book and in the Geneva-Edition it is at the margin mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellently well as those skilled in the Greek tongue do know The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness is understood The reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fuk and Turneb Copies also Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The correction of this place is due to the Fuketian Copy wherein 't is plainly written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must discourse Than which Emendation there is nothing more certain Vales. * Or Precaution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou Pilot or Master of the Ship So Constantine terms a Bishop with no less elegant a Metaphor than when they are termed Pastours And whereas the Church is usually compared to a Ship the Bishops who govern it are rightly termed the Patrons or Masters of the Ship they being also the Apostles Successours whom Christ from being Fishers made Governours of the Church Farther he terms Him one indued with Chastity and Virginity because the Prelates of the Christians were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Ignorant or untaught ‖ Or Humanity b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy Kings Sheets and Turnebus's Book have it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potion or water to be drunk Presently where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye attentive in the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend therefore Vales. * Piety of Devotion * Or Words * Or About my words †Knowledge or Learning ‖ Or Integrity of My attempt * Greatest or most powerfull Inspiration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the influence or inspiration of the Father must be understood as Christophorson read Indeed in the Fuketian Copy 't is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst we are uttering c as 't is rendred Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred both this and the preceding period very ill For he thought that the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here was delay or deferring whereas at this place that word signifies a Preface For Constantine excuses himself because he had made use of too long a Preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the beginning of a Song which the Chorus was wont to sing in the first place Aristophanes in Irene page 685 de Dithyrambicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Scholiast notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginnings of Songs and he cites a Verse of Homer Isocrates's words in his Panathenaïcon are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word therefore was afterwards translated from Singers to Orators and they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius does attest Ulpianus on Demosthenes's Oration de Châ—rsoneso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aristophanes in Irâ—ne page 717 has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Farther from this place it appears that the Preface of this Oration reaches as far as these words Vales. †Or Perfection * Or The
〈◊〉 〈◊〉 〈◊〉 has had a dependence upon c. Further in the Fuketian and Turneb Copies the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Rashly †Or Partakes of some reason l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not man c But Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the life of man which consists of matter which reading I condemn not but the former Emendation pleases me best Nevertheless the Fuketian Copy does plainly favour Chistophorson's Version Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Wherefore there is no need of Christophersons conjecture nor of S r Henry Savil's who mends it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark Vales. * Or By reason of its Converse with him at a nearer distance †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's conception of mind Valesius renders it intelligentiam n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is mended at the margin of Moraeus's Book Presently make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus I found it plainly written in the Fuketian Copy save that there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Place o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Learned man had remarked in Moraeus's Book And so the reading is in the Fuketian Copy Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be expung'd here For at this place 't is more elegantly understood S r Henry Savil has mended it at the margin of his Book in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Dimensions †Or Divisions q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. than which nothing is more certain In the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discidia following the authority of Amm. Marcellinus who somewhere expresses himself so Christophorson has likewise rendred it well divortia Terrarum the divorcements of the Earth Vales. ‖ Or Has sufficiently moystened the ground in order to a refreshment r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb Copies this place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not in what manner of form and shape chance is characterized Vales. ‖ Or without a subsistence * Or As to things incomprehensible †Or Apprehend their own opinion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learned men have mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whereas the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs neither in the Kings Copy nor Robert Stephens's Edition I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is plainly confirmed by the succeeding words For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Fuk. Sav. and Turneb Copies do plainly confirm that emendation of Learned men The same Fuketian Manuscript sets two points after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Vales. * Or Let all these words be c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read and as we have rendred it And so 't is plainly written in the Fuketian Copy Vales. †Reserved or treasured up the nature of Gold c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the delight of the world and for plenty only The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted in the place whereof I would rather put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxury Yet the ordinary reading may be born with Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy after I had long before conjectured that it was so to be written Moreover I point the whole place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. a In the very Title of the chapter there is a fault For what can these words mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I think the place must be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also concerning the Opinions of Plato And so 't is plainly written in the Fuketian Copy But both in the Fuketian Copy and also in the Kings Sheets this chapter is begun from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many other works c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. and Turneb Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Sheets that word is omitted I had rather write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Sacred Scriptures this verb is used in such a sense as to signifie to exercise his wit as Jacobus Tusanus has long since observed Vales. See Psal. 119. 15 where this word occurs * Or Hide d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense requires that these words should be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stronger more weak This was the device of Protagoras who promised young men that he would make that reason which was stronger more weak and on the contrary that which was weaker more strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against the Sophists who promised these things Socrates disputed continually that he might convince them that they knew nothing and he pursued them with their own weapons that is arguments of Logick Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy What Constantine says namely that Pythagoras after he was come into Egypt and had heard what the Prophets had heretofore predicted divulged those things afterwards all over Italy as if God had revealed them to him seems to me scarce probable Indeed that Pythagoras came into Egypt and there received from the Priests the Mystick Rites and Ceremonies of their Religion this I say is attested by Porphyrius in his Life and by many others Moreover we are told by Aristobulus Clemens and Eusebius that Pythagoras had many things out of the Books of Moses But that he had learned the Prophecies of the Jews in Egypt and had afterwards divulged them amongst the Italians is a thing affirmed by none of the Ancients that I know of And perhaps this place is to be understood not concerning the Prophecies of the Jews but those of the Egyptians For there were Prophets amongst the Egyptians as I have observed in â—y notes on Eusebius's Eccles. Hist. See book 4. chap. 8. note â— Which thing perhaps led Constantine into a mistake Who having read that Pythagoras had learned many Secrets from the Prophets of the Egyptians that is their Priests understood that as meant concerning the Prophets of the Hebrews Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The conjunctive particle is wanting in the Fuk. and Savil. Copy and in the Kings Sheets I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instructing as
was the first who believed in God whence he had the Name of the Father of Believers Vales. * Or Our Ladies vose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I embrace S r Henry Savils conjecture who at the margin of his Book has noted that perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Following †Or Enlargement m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Praeposition must be added which by mistake was omitted in Robert Stephens's Edition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so 't is written in the Kings Sheets and in Turnebus's and Moraeus's Book But I am better pleased with that reading which is proposed from the Books of Scaliger and Bongarsius which I likewise found in the Fuketian Copy viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb proper to the Platonick Philosophy out oâ— which several passages in many places of this Oration are taken Hence comes the Sensus Anagogicus the Mystick Sense which occurs frequently in Proclus and that saying of Plotinus extolled by Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who on God's which emendation is most undoubtedly certain Constantine explains that Verse of Virgil's Et durae quercus sudabunt roscida mella He says therefore that by this verse is meant those who undergo most sore labours for God's cause or on God's account shall receive most sweet fruit of their Labours Vales. * Exercised or made use of o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like Portesius's Version who renders it Poeticae Licentiam better than Christophorson's who translates it poeticam facultatem as Musculus had likewise rendred it For Graecians term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines call Poeticam Licentiam Poetick Licence as I remember it frequently occurs in Themistius Further the Old Sheets begin a new chapter here from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incomparably well Thou wisest of Poets Which in my judgment is better Here therefore the twentieth chapter is to be placed Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy and Tâ—â—nebus's Book this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S r Henry Savil had mended it in his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who sees not that it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the third verse from hence I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood Vales. * After this verse there is one of Virgils verses left out in this quotation of Constantine's this namely Robustus quoque jam tauris juga Solvet Arator that is Nor shall his Steers the brawny Tiller yoak Besides this some other verses are left out hereafter in this quotation r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Sheets For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant phrase I also write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a word by it self as 't is in the Fuketian Copy A little after I would rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Imperative For 't is a rendition of this Verse of Virgil's Aspice convexo nutantem pondere mundum Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book the Learned man hath mended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither is the Verse made good this way Wherefore I should rather reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words are spoken in the Optative Mood In the following Verse write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Moraeus's Book This Amendment admits of no doubt But concerning the former we must think further For that place may I think be restored with less trouble if you alter the punctation only in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nothing more certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the Reader is to be acquainted that all these Verses of Virgil as well in the Fuketian Copy as in the Sheets are not written from the head but the first words only of every Verse are severed some little space from the preceding Which is therefore done because these Verses are not recited without intermission but with frequent interlocutions of Constantine's Vales. * Or Immense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Nature c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robert Stephens was the first that published this Verse in this manner from conjecture as I suppose For in the Kings Sheets and the Fuketian Copy it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From which words it was most easie to restore the true reading of this place Thus therefore I mend it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which emendation there is nothing more certain Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither Constantine nor the Greek Translatour apprehended the true meaning of Virgil's words For he understood them in this manner as if Virgil had said that the Parents had not smiled on the child nor had a God taken him to his Table nor a Goddess to her Bed Constantine supposed that that verse of Virgil Incipe parve puer cui non risere parentes c. was to be read in one breath without any distinction or stop whereas nevertheless after the word puer a point is to be set a thing which even Boyes know Christophorson because he perceived not this interpolated Constantine's following words by adding a Negative against the mind of the Authour and contrary to the Authority of all Copies Farther in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is truer if I mistake not Indeed in the Sheets 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent to any one that it ought to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the Fuketian Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Holy Spirit Constantine seems to mean the Divinity or the Divine Nature as we have already remarked in the foregoing chapter For he explains those words translated out of Virgil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are spoken of Christ not concerning the Holy Spirit Therefore at this place I chose to render it the Spirit of God rather than the Holy Spirit as Portesius and Christophorson have done Vales. * Void of or has no part in †Love or longing g From these words it appears that that mistake which we have taken notice of above was not committed by
〈◊〉 Which expression seems to me rough and unpleasant and I should choose barely to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And this Emendation is likewise confirmed by the Fuketian Copy Vales. * Or Promising a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So indeed I found it written in the Fuketian Copy Vales. †Or Soul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fuketian Copy has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pare perhaps Eusebius had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible Vales. * Or Rayes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised a Triumph He had better have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lead or celebrated For â—is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may properly be said concerning a Trophy Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thought that these words were spoken concerning Christ. But after I had lookt more narrowly into the thing I perceived that these words are spoken in the Second Person For Eusebius speaks to the Emperour himself 'T is certain those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all impious Enemies and Barbarians do evince that this is spoken concerning the Emperour Vales. CHAP. VII * Or Natures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour has done ill in rendring it Pastores Shepherds I would rather retain the Greek word or else render it Vagos Wanderers For so the Latines termed those Barbarians who sitting on their Horses or in Waggons were carried this way and that way without any House or settled habitation Such persons as these because in order to their getting food they would range about to find places abounding with pasture were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying as many as they can Vales. * Or Death * Or Substance b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my peril write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it understand death And so the reading is in the Fuketian Copy A little before the Geneva men had left out a word which from the Fuketian Copy I have supplied in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Flesh. Or Bodies * Or God-opposing Errour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these words Eusebius either means the Emperours themselves who had persecuted the Christian Religion or else all the Heathens For these prevail'd at that time before the Christian Religion had obtained throughout the whole world As therefore the Christian Religion was afterwards termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have noted at the Books of Eusebius's Eccles. Histor. so the Gentiles as long as their superstition flourish't are rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet below at the beginning of the ninth Chapter he has used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Emperours Vales. * Or Virtue †See Pag. 1â—0 note * d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the eighth Book of his Eccles History chap. 14 whence this passage is taken almost word for word the reading is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than expose their bodies to be defiled Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pious banquet I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious with the Translatour in the Fuketian Copy 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless He can never c. So in the following period I think it should be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor â—â—n that person where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know indeed that a Commander who spares not his own Life may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in regard this is a commendation befitting a Souldier rather than a Commander and because the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wont to be most commonly taken in an illsense therefore at this place I would more willingly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wary and providenâ— General So Amm. Marcellinus speaking concerning Corbulo the most fam'd Commander of the Romans gives him this Elogy Provinciarum fidus defensor cauâ—us a faithfull and wary Defender of the Provinces Nevertheless if any one had rather retain the common reading I will not gain-say it Vales. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The amendment of this place was obvious For who sees not that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which manner I found it written in the Fuketian Copy and have rendred it accordingly Vales. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with himself in which manner Eusebius is wont to express himself A little after the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might also become Relatours the Fuketian Copy confirms both these Emendations Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted in my judgment it must be restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For they were almost innumerable and many in regard they were the friends of many Damons and of themselves I have expunged the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it had crept in hither from the upper line And by those innumerable men against whom God raised one single person Constantine Eusebius means Maxentius Maximianus Herculius Maximinus and Licinius to whom Diocletian and Galerius may be added But by those many friends both of the Daemons and of themselves he means the Presidents and Governours of Provinces and the Commanders of the Milice who that they might curry favour with the Emperours molested the Christians in all places It may also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another sense that is many as being descended of many Daemons and the friends of those Daemons Which sense seems truer For it answers to these words which follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this One Emperour is of One. For Eusebius alludes to that passage in the Gospel Ye are of your father the devil Joh. 8. 44. In the Fuketian Copy the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For they were infinite and many as being the friends of many Daemons Which reading is purer and truer Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius here seems to have imitated Dionysius Alexandrinus who in his Paschal Letter concerning the Tyranny of Macrianus expresses himself in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now is not for he never was which passage occurs in the seventh Book of his Eccles. Histor. Chap. 23. Vales. * See Note k. * Or Not to be ignorant of their c. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour hath placed a distinction after the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the passage thus Reipsa coarguit repressitque utpote quod jam olim fuisset ab ipso Deo superatum he really
as it occurs in the very close of the ninth Chapter where nevertheless the Fuketian Copy words it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain a reason which is not equally apparent and manifest to all persons Which Emendation is confirmed by the words of Eusebius that follow presently All persons says he are not acquainted with the reasons of those Works which You have with great magnificence built near the Sepulchre of Our Lord. For the Christians do indeed know them and on that account do greatly admire You. But the Heathens deride such works as those The reading therefore in the Fuketian Copy is ill thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Deified e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He means Christ as the Translatour has well noted at the margin These words are spoken by Eusebius with an intent to personate the Heathens who when the Christians objected to them the Adulteries quarrells slaughters death and also Sepulchres of their Gods and Hero's answered in this manner If our Gods are to be rejected and despised on account of such humane Calamities as these Your God is in like manner to be rejected also whom you confess to have been condemned to have been dead and buried Vales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should choose to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this seems to me more elegant But the ordinary reading has the same sense but 't is not so expressive nor so elegant Nevertheless he expresses himself so hereafter in this chapter A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schools and places of Instruction not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines Vales. * Matth. 11. 28. †Matth. 9. 13. ‖ Matth. 9. 12. * Or The Martyrium of salutary immortality g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after as the words are plac't in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Translatour seems to have read who renders it thus Rerum pie religiosè abâ— te gestarum rationes Gausasque hoc praesenti sermone explicare constitui But he has rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill which does here signifie Fabricks or Edifices which by the Latines are termed Opera Works For here Eusebius does manifestly treat concerning that Church which Constantine had built at Jerusalem in a most magnificent and admirable manner Further this passage does plainly confirm Our Emendation at note d. in this chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You must add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cloathed Himself with the humane Nature which word is ill placed in the foregoing line This Emendation is confirmed by the Fuketian Copy Vales. * Changed or transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour renders it Nisi Verbo Dei in Lucem editae fuissent unless they had been brought to light by the Word of God But this rendition is not expressive enough of the propriety of the Greek Term. Wherefore I would rather render it Nisi Verbo Dei adstitissent unless they had stood by the Word of God For 't is a Metaphor taken from Servants who when their Lord calls are at hand presently Therefore this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a fit word to be used concerning the Creation of the World For the Lord said Let there be made and they were made Farther I have mended this place from the Fuketian Copy For whereas the reading before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have corrected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. †Or Contemning or neglecting * Archâ—-Roofs †Places for Exercise or Schools ‖ A long Garment worn by Philosophers k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also 't is in the Fuketian Copy instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He terms the Son's power a middle power between God the Father and things created not that the Virtue and power of the Son is different from the Virtue and power of the Father For Eusebius does plainly call it here the Divine power of the Son But He gives it the name of Middle because the Father does nothing by Himself but all things by the Son Therefore ancient Divines attributed the Monarchy to the Father but the Administration or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son as Tertullian informs us in his Book against Praxeâ—â— See the Twelfth Chapter where he does again term the Son the Middle and a certain Bond as 't were whereby things Created are coupled with the unbegotten Father And least any one should think that Eusebius deserves to be reproved here Alexander Bishop of Alexandria in his Epistle to Alexander Bishop of Constantinople expresses himself in the very same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eusebius Book 1. against Sabellius declares the same thing at large Non quia non sufficiebat Pater ideo genuit Filium c. Not because the Father was not sufficient therefore He begat the Son but because those things which were made were not sufficient to bear the power of Him unborn Therefore He speaks by a Mediatour Why Because we could not approach Him unborn Nevertheless Athanasius refutes these assertions incomparably well in his third Oration against the Arians pag. 397. Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred it accordingly Vales. * Or descended and mixt Himself with this c. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You will render this passage very clear and perspicuous if you add a particle in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if there be c. The meaning is For whether the Elements have their proper substance or whether there be one and the same matter in them all c. Vales. †Or The running together into one of c. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which latter reading we have followed Vales. †Or Manner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade it in one word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Eusebius makes use of the same word above Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather point it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having made them both and have rendred it accordingly Vales. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and void of reason I would rather say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have followed in my Version Vales. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two last words must be expunged which crept in hither from the upper line It might also be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generations and corruptions Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which
hundred Questionless it must either be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred here or else above instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three hundred Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my rendition But our Eusebius is mistaken For Dionysius Halicarnasseus pag. 16. relates that the Gods required that of the Pelasgi not of the Aborigines and that the men were not slain by them but banisht out of their Country In the Fuketiaa Copy the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting Vales. * That is Offered every tenth man of themselves in sacrifice †Or Rebell'd ‖ Or Tillers of the Ground w Indeed about the beginning of Diocletian's Reign the Boors in Gallia having entred into a Combination amongst themselves took up arms and infested the High-ways giving themselves the name of Bacaudae as we are told by Orosius Eutropius and Mamertinus in Maximianus's Panegyrick Farther from this passage of Eusebius we are informed that that sort of Robbery was practised almost throughout the whole Roman world Vales. * Rom. 1. 27. †Or Irrational and fortuitous Nature x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translatour seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his rational Flock amongst men But I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own rational Flock For so Eusebius is wont to call God the Word namely the Pastour of His rational Flock Nevertheless in the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written in a contracted manner Vales. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c But when c or else as 't is in the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when therefore c. Vales. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had long since guess'd that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on account therefore of which when He hastned to the converse of Mortals or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was come which conjecture seems to me most certain For though the same sense might be extracted from the ordinary reading yet if we should retain that I don't see whither these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be referred But at length the Fuketian Copy hath confirmed our Conjecture wherein the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Chang'd His usual manner for a newer CHAP. XIV * Or Made use of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This whole place is thus to be mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who any c. In the Fuk. Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same manner so the reading is in the Fuketian Copy Vales. * Or Rejoyce in a sense c. †Or A Bodily Instrument ‖ Or Power of c. * Or To the Body * Or When It incorporeally touches a Body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words Valesius renders thus Et quercus Suavitate Cantûs delinitas immutasse and that it changed the Oakes ravisht with the sweetness of its melody Christophorson and Curterius render this clause thus tum arbores quae fagi vocantur musicae suavitate delinitae siâ—us suos mutare solent also the Trees which are termed Beeches pleased with the sweetness of its Musick are wont to change their Sites Perhaps the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius terms the Humane Nature which Christ assumed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same manner that the Latine Fathers are wont to speak concerning Christ that He assumed Hominem man So Eusebius uses it a little above where His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the instrument of an humane Body which he had assumed It occurs hereafter also Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are wanting in the Fuketian Copy and seem to me to have been added by a Scholiast Vales. * Or Help * Or Such a Divinity f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although this place be faultless yet I can't omit that reading which I found in the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c which reading I think to be truer A little after where the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have added a word from the Fuk. Copy where 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c where His humane Vessel was Vales. * Or Destroying g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was dissolved as the reading is in the Fuketian Copy Vales. * Or Likely h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this manner Eusebius has exprest Himself a little above Vales. * Or Affections i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in writing be joyned together as one word that is as Graecians term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farther in the Geneva-Edition this place was confused by the Printers fault which we have restored thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thing He shall have toucht And so the reading is in the Fuketian Copy Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we have rendred it accordingly Nothing is more certain than this Emendation For the following words do plainly shew that Eusebius speakes here concerning a Body And thus I found it written in the Fuk. Copy Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c and moreover c. For so Graecians are wont to express themselves And thus 't is in the Fuketian Copy Vales. CHAP. XV. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembrance It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurrection as the Translatour seems to have read Presently the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after an explication or consideration of which particulars as 't is in the Fuketian Copy Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are misplac't here a thing which has frequently hapned in these Books as I have already told you I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly In Fuket's Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Image †Or Lived an humane Life c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of the two last words must be expunged Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor would He Himself the necessity of which emendation is plainly confirmed by the following words Vales. * Or Devils †Or Heard of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't approve of the Translatour's rendition who translates this place thus
sacrificed instead of the Emperour Hadrian that He might defer His Fare as 't is related by Aurelius Victor and others This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life for Life as Aristides expresses Himself in his Fifth Sacred Oration Farther 't was necessary that He who was in this manner sacrificed should voluntarily offer Himself to be slain Which may be gathered both from Aristides and from Aurelius Victor in which Authour the words are these Cùm voluntarium ad vicem magi poposcissent Moreover that custom of the Romans who bequeath'd themselves to death for the safety of the Emperour doth clearly shew this very thing Vales. Whom the Greeks call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines termed Vicarii so Stephens in his Latine Thesaurus in the word Vicarius Vicarii says he etiam interdum sunt c. Vicarii also are sometimeâ— those who bequeath themselves to destruction and death that they may bring those mischiefs on their own beads which were about to befall others Hence 't is that Valesius does here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vicarium s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being before bound c. For he alludes to the Crime of Treason which the Greeks are wont to term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is apparent from Dion Cassius in several places Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impure we have already taken notice of a mistake like this above 'T is certain in the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a little after in the same Copy 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salutary miracle It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice which I wonder Christophorson perceived not So Eusebius has said a little above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after that one Victim and eximious sacrifice c. Vales. * Or Bodily Instrument †John 1. 29. ‖ See Esa. ch 53 v. 7 4 5 6. according to the Septuagint Version CHAP. XVI a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This wholeplace is in my judgment thus to be restored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if indeed the truth c. Vales. * Or A candid â—ar for our discourse b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was minc't or cut In the Fuketian Copy the reading of this whole place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little after I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appeared superiour to all Diabolical Energy or Force the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud being expunged as superfluous Unless you would word it as the Fuketian Manuscript does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraud and force Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless 't is to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version Thus Eusebius has exprest himself a little above in the close of the foregoing chapter where speaking concerning the Body of Christ rais'd from the dead his words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Trophy of that Victory c. Which place casts no small light on this we have before us For Eusebius says the same thing in both places For he compares the Body of Christ raised from death to life and taken up into Heaven to a Trophy which is erected over Enemies Vales. †Or Republicks so Valesius e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But one God was Preach't amongst all men which is confirmed by the following words Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irreconcileable and implacable hatred And so the Translatour seems to have read So Eusebius expresses himself a little after this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at the same time that Hatred and Sâ—riâ—e which c. I write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian Copy Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place must in my judgment be written in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading I have followed in my Version One way of Religion and Salvation says he namely the Doctrine of Christ was delivered to men Vales. * Or Embraced all things †Or Pious Doctrine ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valesius renders it ex unâ Transenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly signifie Meta the Goal of a Race * That is by the Doctrine of Christ which asserted God's Monarchy †Or Goods ‖ Fitted or made up into peace c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without doubt it must be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten by one or the same father The mistake arose from the contracted way of writing Vales. * Psal. 72. ◠†Psal. 72. 7. ‖ Esai 2. 4. * Or Spake a word to His Confidents †Matth. 28. 19. ‖ Or Which is by sight * Or Reason †Or Nature of men ‖ Or The Life of that Philosophy delivered c. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can't have a place here I write therefore from the Fuketian Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what other person save only c. Presently the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else as 't is in the Fuketian Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which account thorowout the whole world For so Eusebius is wont to express himself as in the end of Chap. 13. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourse concerning God k Valesius in his note at this place tells us that the Geneva-Printers designedly left out this clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Divine Ministrations of intellectual and Rational sacrifices because says he it contained an illustrious Testimony concerning the unbloudy sacrifice of the Mass. But 't is our Senstiment that Valesius had as little ground for this assertion from there words as the Geneva-men had reason for that their omission Our Church in one of its prayers after the celebration of the Eucharist makes mention of a sacrifice of praise and thanksgiving And I verily believe Eusebius means no other sacrifice than that here witness the two Epithets He gives these sacrifices namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual and rational l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I don't doubt but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices performed by bloud and gore smoke and fire as likewise those cruel c. Than which emendation there is nothing more certain Vales. m Eusebius took this passage out of Porphyrius's second Book de Abstinentia where he writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is But Pallas who wrote best of all concerning the mysterious Rites of Mithra says that humane Victims were almost every where abolished in the Reign of the Emperour Hadrian Which Lactantius does likewise confirm in the
First Book of his Divine Institutes Chap. 21 in these words Apud Cypriot In Thysius's Edition 't is Apud Cypri Salaminem At Salamine a City of Cyprus Humanam hostiam Jovi Teucer immolavit idque sacrificium posteris tradidit quod est nuper Hadriano imperante sublatum Amongst the Cypriots Teucer offered an humane sacrifice to Jupiter and delivered that sacrifice down to posterity which was lately abolished in the Reign of Hadrian Tertullian in the ninth Chapter of his Apology relates that in Africa infants were publickly offered in sacrifice to Saturn untill Tiberius's Proconsulate who for that reason crucified the Priests of Saturn And he adds that the Milice of his own Country or as some Copies have it written Patris sui of his own father which executed that very office under Tiberius the Proconsul were witnesses of this thing Whence it appears that the memory of this matter was as yet fresh For why should he cite the Souldiers or Apparitors of the Proconsular Office as witnesses unless some of those had been yet alive or could have been produced who had attended upon the Proconsul Tiberius at such time as he crucified those Priests Wherefore that Proconsulate of Tiberius might be fitly placed upon the times of the Emperour Hadrian especially in regard both Porphyrius and Lactantius do perswade us to think so Further whereas Pallas only says that they left off sacrificing men almost every where Eusebius without any exception affirms that this custom was abolished amongst all Nations whatever Which I can scarce be induced to believe For both Porphyrius and Lactantius in their fore-cited books do attest that Jupiter Latiaris was still in their age worshipped with humane Bloud at Rome Besides Tertullian witnesseth in his Apology that in his age Infants were in secret sacrificed to Saturn Vales. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius alludes to that famous saying of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead are more despicable than muck of which saying Strabo makes mention in the end of his sixteenth book and Origen in his fifth book against Celsus From whence came this proverbial expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken concerning a man of no value Pollux book 5. chap. 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more contemptible than dung if we should speak after the manner of Heraclitus Julian in his Oration against Heraclius the Cynick pag. 421 makes use of the same saying of Heraclitus in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wholly to despise the Body and to account it according to Heraclitus even more contemptible than dung But with the greatest ease to perfect its cure as long as God shall order the Body to be used as an instrument Which place I have mended and supplied from Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the ordinary Editions this passage is corrupt and imperfect Vales. * Or Nature o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written with an interrogation thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what can He do who is no Body And so Christophorson seems to have read Indeed in the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is apparent that the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is judgment is not placed in sense Therefore the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be understood here which Christophorson apprehended not for he hath erroneously joyned these words with the following There was a great dispute amongst the old Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they termed the Rule whereby the truth of things is judged of by men The most ancient Philosophers did not place that power or faculty in the Senses but in the Reason as Sextus Empiricus informs us in his seventh book against the Mathematici Farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two ways either for the faculty it self whereby truth is discerned or else for the instrument of that faculty Potamo the Philosopher termed the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which as Lartius tells us in the Proëme of his own work Vales. * Consider or determine of †Or Inconsistent q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is the nature of the dead The words are misplaced here a thing which as I have already advertized does frequently happen in these Books I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is the Nature of the Living c. A little before some words are all repeated which fault the studious Reader will easily mend of himself Vales. CHAP. XVII a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think be worded thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an interrogation which reading I have followed in my Version Vales. * Or Numerous dâ—rts of words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place is corrupted with a double fault nevertheless 't was easie to restore it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had governed the Empire c. Eusebius means Diocletian and his Colleagues who says he had governed the Republick gloriously and happily as long as they maintained a peace with God and with the Churches But after they attempted to bring a war upon God and to persecute His most Holy worshippers immediately all affairs were altered and put into a worse posture Eusebius says the same in the end of his eighth Book Vales. * Champions †Or Splendid Consecrations of Oratories c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c And we have rendred it accordingly Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name Nothing occurs more frequently in Ecclesiastick writers than the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dominicâ— Nor have only the Greeks termed Churches thus but the Germans also have borrowed this name from the Greeks as Walafridâ—s Strabo informs us in his Book de Rebus Ecclesiasticis Chap. 7. Vales. Hence likewise we have our name for them in English to wit Churches and hence 't is that the Scots call them Kirks †Or Deprived of all hope * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we follow Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any one will easily perceive though I hold my peace that some words are wanting here I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus any one which words must be included in a Parenthesis Indeed Christophorson seems to have read so as it appears from his Version Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson joyned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I don't approve of For by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius means those women who having been deprived of their husbands consecrated their widowhood to God and he distinguishes these from the Quires of Virgins Farther out of the number of widows Deaconnesses and Presâ—yteresseâ— were wont to be
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
Lord had two natures before the union but after the union I confess but one nature he asserted also that the Body of our Lord was not of the same substance with our bodies After this I say he is deposed But when he had presented a supplicatory Libell to Theodosius pretending that the Acts of those convened in that Synod had been falsified by Flavianus in the first place a Synod of the Bishops that were neer neighbours to Constantinople was assembled In which some of the Magistrates also being present therein Flavianus is judged And when this Synod had confirmed the Acts as being true a second Synod is convened at Ephesus CHAP. X. What was transacted by Dioscorus and Chrysaphius at the absurd Synod at Ephesus AT this Synod Dioscorus successour to Cyrillus in the See of Alexandria was appointed to preside which thing was effected by the Artifice of Chrysaphius a person of great interest in the Imperiall Pallace at that time out of his hatred to Flavianus There met at this Synod at Ephesus Juvenalis Bishop of Jerusalem who had been at the former Ephesine Synod together with many other Priests whom he had about him Together with these met Domnus Johannes's successour in the Antiochian See also Bishop Julius who filled the place of Leo Bishop of the Seniour Rome Flavianus likewise was present with them together with the Bishops about him Theodosius having given an Order to Elpidius in these express words Let those Prelates who before have been the Judges of Eutyches the most Religious Archimandrite be present and silent but let them in no wise take the place of Judges but expect the common Sentence of all the most Holy Fathers in regard those things which have been judged by them are now under scrutiny In this Synod Eutyches is restored his Sentence of Deposition being revok't by Dioscorus and those about him as the Contents of the Acts thereof do shew And Flavianus and Eusebius Bishop of Dorylaeum are condemned and deposed At the same Synod Ibas Bishop of the Edesseni is excommunicated and Daniel Bishop of Carrae is deposed as is also Irenaeus of Tyre and Aquilinus of Byblus Moreover some things were transacted there on the account of Sophronius Bishop of Constantina Theodoret Bishop of Cyrus was deposed also by them as was likewise Domnus Bishop of Antioch What became of which Prelate afterwards I cannot find When these things had been transacted in this manner the second Synod at Ephesus was dissolved CHAP. XI This Writers Apology in defence of the variety of opinions amongst us Christians and his Derision of the Pagan Triâ—â—es BUt let none of the Heathens deride us because the latter Bishops depose the former and always find out some new thing which they add to the faith For we making researches after the ineffable Love of God towards men which is past finding out and being desirous to honour and extoll it in the highest manner doe betake our selves to this or that opinion Nor was any one of those who invented Heresies amongst the Christians so weak that he would designedly blaspheme nor has any such person fallen into an errour with a desire to dishonour the Deity but 't was rather his supposition that if he should assert this opinion he should speak better than those who went before him Besides those points which are essentiall and fundamentall with a generall consent we all confess and acknowledge For 't is the Trinity which we adore and the Unity which we Glorifie and God the Word begotten before all ages who was incarnate by a second Generation out of his compassion to man But if innovations have been introduced about some other points they have proceeded from God our Saviour's giving us a free liberty of judging concerning these things to the end that the Holy Catholick and Apostolick Church may reduce the things that are said on the one side and on the other to what is decent and pious and may make them fall into one exact and right way And for this reason the Apostle Saint Paul has most perspicuously and truly said There must be also Heresies among you that they which are approved may be made manifest among you And in this also the unspeakable wisdome of God is to be admired who has said to the divine Saint Paul For my strength is made perfect in weakness For for what reasons the members of the Church have been rent in sunder for the very same causes the true and irreprehensible Dogmata have been more accurately polished and set forth and the Catholick and Apostolick Church has increased and been advanced even to the Heavens But the nourishers of Heathenish errour who are not desirous of finding out either the nature of God or his providentiall care about men do mutually overthrow both their own and their Ancestours opinions For they invent Gods upon Gods and choose and name them from their own perturbatiens of mind to the end that by taking to themselves such Gods they may procure pardon for their own lusts and debaucheries So forsooth he who amongst them is accounted the supream Father of men and Gods having Metamorphoz'd himself into a bird lasciviously snach't up the Phrygian Boy and as the reward of his uncleanness gave him his Cup permitting him to begin to drink an inviting Cup to himself that so both of them might in common swallow down their shame together with the Nectar The same Jupiter defiled himself with infinite other impieties which have been interdicted even amongst the vilest of men And having changed himself into all the shapes of irrationall creatures he himself being of all the most brutish is made an Androgynus and bears a child not in his belly but on his thigh to the end that these things contrary to nature might be done by him At which Birth Bacchus is brought forth who was himself an Androgynus also and brought a reproach upon both Sexes he was the Prince of drunkâ—nness of sottishness caused by fulness of wine of suâ—â—â—iâ—s and debauches proceeding from so profuse drinking and of all the distempers rising therefrom To this Aegiochus this Loud Thunderer they ascribe this as some brave and great Action they term him parricide a Villany judged by all men to be of the greatest magnitude because he drove Saturn who had un fortunately begat him out of his Kingdome What should I say of Whoredome which has been consecrated amongst them over which they have made the Cyprian Venus begotten of a Shell to preside which Goddess abominates continency as a most execrable thing and altogether intolerable but she is delighted with whoredomes and all manner of filthy actions wherewith 't is her desire to be appeased With whom Mars commits an unclean Act and by the craft of Vulcanus is taken and exposed to