The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

THE EPISTLE.

To Dionysius and Maximus, and to all our fellow-Ministers over the whole world, Bishops, Presbyters, and Deacons; and to the whole Catholick Church under heaven; Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, a 1.1 Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theo∣dorus, Malchion, and Lucius; And all the rest of the Bishops of the Neighbouring Cities and Provinces which are with us, the b 1.2 Presbyters, and Deacons; and the Churches of God, To the beloved Brethren in the Lord, health. After some words interpos'd, they adde these following. We have written to, and intrea∣ted many of the Bishops far Remote; that they would come and assist in the Curing of this Pestiferous Doctrine: for we wrote to Dionysius Bishop of Alexandria, and to Firmili∣anus Bishop of Cappadocia, men of blessed Memory. The first of them wrote to Antioch, but did not so much as vouch∣safe the Authour of the Heresie a salutation; c 1.3 neither did he write to him by name, but to the whole Church: a Copy of which Letter we have here inserted. The other, Firmi∣lianus, came twice, and con∣demned Paul's novelties, as we who were then present do attest, and many others do also know as well as we. But when he promised to recant, Firmi∣lianus believing him, and ho∣ping that the business might be composed d 1.4 without any re∣proach to our Religion, deferred his sentence; being deceived by him who denyed his God and Lord, and who kept not the faith which he formerly professed. But Firmilianus was now about coming to An∣tioch: and he came as far as Tarsus; For he had had ex∣perience of his malicious wick∣edness who denyed his God. But in the interim of our assembling, and whilest we were sending for him, and expecting his coming, he died. After some other passages they describe his Morals, and what course of Life he lead, in these words: But since he turn'd to forged and spurions Opinions, departing from the e 1.5 true Rule, it is not our concern to examine the Actions of one who is out of the Church: Neither how he, who was formerly poor, and indigent, (having had no Estate from his Parents, nor got any thing by any Trade or Profession) is now become incredibly rich, by his unlawful, and sacrilegious dealings, f 1.6 by extortion, and vexatiousness used towards the Brethren, and by g 1.7 taking

bribes from those that were injured, promising to help them to their right, for a reward; but he deceiv'd them too, h 1.8 getting money for doing nothing through their willingness, who were entangled in Suits, to give any thing for a delivery from those troubles: He i 1.9 supposed godliness to be gain. Nei∣ther need we declare how proud and insolent he was, being invested with secular Dignities; and desiring to be stiled a k 1.10 Ducenarius, ra∣ther then a Bishop: and how he walk't in state through the * 1.11 Forum, reading and dicta∣ting Letters as he walked in publick, with a numerous Guard about him, some going before and some following him: in so much that there was an ill opinion and an odium brought upon the faith through his pride and haughtiness. Neither [does it concern us to examine] his vain glorious ambition in the Eccle∣siastick conventions, which he greedily pursues, being desirous of glory, and affected with an ima∣ginary pomp: with such devices as these terri∣fying the minds of the faithful and ignorant. Be∣sides, he errected for himself a l 1.12 Tribunal, and a lofty throne, not like one of Christ's disciples, but had a place called his m 1.13 Secretum, like as the se∣cular Magistrates have. He also used to clap his hand upon his thigh, and stamp't upon the Throne with his feet. And such as did not commend him, and shake their n 1.14 oraria, as they usually did in the Thea∣ters, and did not make loud exclamations, nor leapt up and down in the same manner as his favourites (which were a company of silly men and wo∣men that during their heark∣ning to him used such indecen∣cies) did; but were attentive to him with such a seemly reverence and decencie as be∣fits the house of God; those persons he rebuked and re∣proach't. In his publick dis∣courses he reflected upon those Doctours of our Religion that were dead, with all imaginable scorn and petulancy; but he magnified himself not as be∣came a Bishop, but rather like a counterfeit, and an Impostour. He abolished the Psalms, which were usually sung in honour of our Lord Jesus Christ, as No∣vel, and the composures of modern men. On the great feast of Easter, he appointed women to sing Psalms in his commendation in the body of the Church, which whosoever heard might justly trem∣ble at: He also privately sent the o 1.15 Bishops of the Neighbouring Villages and Towns, and the Pres∣byters who were his flatterers to make discourses to the people in commendation of him. For he will not joyn in a confession with us, that the Son of God came down from heaven, that we may now premise some things of what we shall hereafter more at large declare in writing. Neither shall this be affirmed on our bare word, but it is evident in many places up and down his p 1.16 Acts which we have sent you: and most especially there where he says that Jesus Christ is of the * 1.17 earth; But those who chaunt out his praises, and sing his Encomium's amongst the peo∣ple, do say, that this their im∣pious master is an angel come down from heaven: nor does that haughty fellow prohibit these expressions, but is himself present when they are spoken. What need we here mention his and his Presbyters and Deacons q 1.18 Subintroduced women (as the Antiochians term them?) in whom he con∣ceals not onely this, but many other damnable crimes, (which he is conscious of, and of which he has been convict they are guilty) that by this means he may keep them so obnoxious, as not to adventure, through a fear of their own guilt, to ac∣cuse him for his impious words and practises. Moreover, he has enriched them. And this is the reason he is beloved and admired by them who covet such things. But why do we write these things? We know (beloved) that it is the duty of a Bishop, and of the whole Clergy, to be examples of good works to the people. Neither are we ig∣norant, that by introducing women into their society, some have wholly fell away from goodness, and others have been suspected. Although therefore it be gran∣ted he committed nothing that was unchast, yet the very suspicion which arises from such a thing, ought carefully to be avoided, least it should be offensive to any one, and induce others to imitate it: for how can he reprove, or admonish another not to frequent the company of women, and to take heed least he fall, (as it is written,) who has now indeed sent away one, but keeps two that are young and beauti∣ful with him? and where-ever he goes, he carries them along with him; and therefore indulges, and r 1.19 stuffs himself with delicacies. These are the reasons that all people sigh, and lament private∣ly: but they so dread his Ty∣rany, and Authority, that they dare not accuse him; now, (as we have before said) any one would call a man, who pro∣fesses the Catholick Doctrine, and is reckoned of our Communion, to an account for these things. But from one, who has abjured the Mystery [of our Religion,] and has boasted in that cursed Heresie of Artemas, (for why may we not manifest to you his father:) we judge it needless to require an account of these things. Afterwards in the close of the Epistle they adjoyn these words. Having therefore ex∣communicated this contumacious Enemie of God; we were necessitated to ordain another Bishop in his stead over the Catholick Church, (as we are per∣swaded, not without the providence of God) [to wit,] Domnus (the son of Demetrianus of bles∣sed Memory, who before him was the eminent Go∣vernour of that See) a man adorned with all ac∣complishments requisite to a Bishop. Which we have therefore signified to you, that you may write

to him, and receive from him s 1.20 Communicatory ••etters: but as for this [Paul] let him write to Artemas, if he pleases, and let the followers of Artemas, hold Communion with him.

t 1.21 And let these things be here by us inserted. * Paul therefore having been devested of his Bi∣shoprick, and being also fallen from the orthodox Faith, Domnus (as is aforesaid) succeeded in the Government of the Church of Antioch; But u 1.22 Paul being by no means willing to quit the Pos∣session of the * 1.23 Church; an address was made to Aurelianus the Emperour, who most justly deter∣mined concerning this business; giving command that the Pallace should be resigned to whom the Bishops of the Christian Religion in Italy and Rome should assign it by their Letters. Thus therefore the aforementioned Paul, was with the greatest disgrace thrust out of the Church by the secular power. Thus indeed was Aurelian af∣fected towards us at that time; But in the fol∣lowing part of his Empire his mind towards us being altered, he was induced by the advice of some men to raise a Persecution against us. Much discourse there was every where concerning it: but the divine vengeance assaulted him, (being now ready, and as I may say, almost subscribing the Edicts against us,) [repressing] his design, and binding him (as it were) by the armes; making it evidently apparent to all men that the readiness of the Princes of this world [to per∣secute us] can never prevail against the Churches of Christ, unless the invincible hand of God in his divine and celestial judgment, permits it to be done for our chastisement and amendment, at those times in which he judgeth it most seasona∣ble. Moreover, Probus succeeds Aurelian, having Reigned six years. And after he had held the Empire the like number of years, Carus toge∣ther with his Sons, Carinus and Numerianus, suc∣ceed him. Again, these having not lived three full yeares, the Empire falls to Diocletian and those who were adopted with him. In whose times the Persecution against us was accomplished, and at the same time with it was the demolishing of the Churches: but a little before this, died Dionysius, after he had governed the See of Rome nine years, and Felix succeeded him.

Notes

• a 1.1

  In the Maz. Fuk. Med. and Sav. M. SS. 'tis writ▪ thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lianus; but in some printed Edi∣tions, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amilianus. Also Rifinus, and Niceph. call him Aelianus. Athanasius says there were 70 Fathers in this Synod, who devested Paul of Sa∣mosata. Vales.
• b 1.2

  We ought to take notice of the inscription of this Epistle: for we find here not the names of Bishops onely, but also of Presby∣ters's, and Deacons, and of the Laity also. The same we may see in the Acts of the Council of Carthage, in which Cyprian was President, and in the Council of Eliberis. Vales.
• c 1.3

  Hence we may gather the E∣pistle of Dionys. Alexand. to Paul of Samosata, which is inserted in the 11^th Volume of the Biblio∣theca Patrum, is supposititious, to∣gether with the 10 Propositions of Paul, and Dionysius's Answers to them. For the Fathers of the Coun∣cil of Antioch do here affirm, that Dionys. did not write to Paul, but to the whole Church of An∣tioch. In that Epistle which goes under the name of Dionysius, we find that he wrote to Paul twice. But the stile of the Epistle and Answer is not at all like Diony∣sius's works. So that I am fully perswaded, although Baronius takes that work to be true and Genuine, it is false, and adul∣terate. Vales.
• d 1.4

  The Greek words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] must be translated, sine ullâ Reli∣gionis nostrae contumeliâ, and we have rendred them in English accordingly: but Christoph. scorn'd to follow that excellent version of Rufinus which agrees with us. Vales.
• e 1.5

  The Fa∣thers cal∣led the Rule of faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the true rule. See the fourth book of our Au∣thour Eusebius and Chap. 23. where we find the same use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exactly with this here. Vales.
• f 1.6

  Extortion is twofold; and is committed either by the terrour of Authority, as when a Souldier, or Magistrate demands any thing; or else by deceit and cunning, when under pretence of favouring, or suc∣couring and helping a man we get something from him. And this latter is that which the Fathers of the Council of Antioch here mean: the Greeks call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; to which the Latine word concussio, and concutere does exactly answer; in which sense they were used among the old Lawyers. We also find the word in the Gospel, where John gives this command to the Souldiers: (viz.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Luke Chap. 3. 14. And amongst the Grecians, the antient use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the same sence as calumniari. So Aristophanes and Tel••clides, use the word. Vales.
• g 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Langus very well translated praemia accipere, to take bribes: S^t Paul uses that term, Colos. 2. 18. Vales.
• h 1.8

  Although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, and we have so translated it: (viz.) getting money for doing nothing, making it to be referred to Paul; yet it should rather be referred to the Litigants or people in suit, who gave their money to Paul, for his help and favour in their cause, and so lost it: he never helping them. Vales.
• i 1.9

  This is a Scripture phrase, taken out of 1 Timothy chap. 6. v. 6.
• k 1.10

  These Ducenarii were pro∣curatours; called ducenarii, be∣cause they were such receivers, or Collectours of the Revenues, as had 200 festerces paid them from the Emperour, as a yearly sallary. See Dio, Lib. 53. p. 506. Vales.
• * 1.11

  See Book 5. Chap. 1. note (c.)
• l 1.12

  The Fathers do not here con∣demn Paul because he had a throne; for that was customary amongst Bishops, even from the times of the Apostles, as we may see in Chap. 19. Book 7. con∣cerning the throne of James the brother of the Lord. But for this they condemn him because he erected a Tribunal for himself in the Church, and buil't a high throne, as Rufinus well translates the place, higher then it was be∣fore. Bishops did sit higher then the people; but they had not a Tribunal. Vales.
• m 1.13

  This Secretum was onely proper to Magistrates, and the Judices Majores, or Judges of Life and Death. It was the inner part of the Court of Judgment, and was compassed about with Rails, and Curtains were drawn about it; in it the Judges sate, when they heard the Tryals of Criminals. See my notes on Amm. Marcell. p. 87. Vales.
• n 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sig∣nifies to shake a linnen cloth, or handkerchief in token of applause; as the Spectatours used to doe in the Theater. Vopiscus says that Aurelianus was the first who gave these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, craria, in English, handkerchiefs, to the people of Rome, that concutiendo, by shaking them, they might signifie their con∣sent in Elections. But Aurelianus borrowed this custom from the Eastern People who long before his time used these Oraria after the same manner. Vales.
• o 1.15

  Eusebius seems here to mean the Chore∣piscopi, which some term Vicarios Episcopi, & Vicarios Episcopos, i. e. Depu∣tys of the Bishop, and Vicar-Bishops. They here make a distinction be∣twixt the Episcopi Civitatum, and Episcopi Pagorum. And these latter, the Fathers here say, sang, or repeated these songs or Hymns in their Ser∣mons, and congregations. See Damasi Epist. concerning these.
• p 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are here Gesta, or Acta, Publick Acts; such are commonly Registred; but some falsly translate them Commenta∣ries. Now the Acts of this Synod of Antioch were nothing but the Disputation of Malchion against Paul of Samosata; which were Registred by the Notaries. Vales.
• * 1.17

  See Joh. 8. 23.
• q 1.18

  These Subintro∣duced wo∣men were neither Wives, nor Concubines, but a third sort of women; which the Presbyters, &c. kept, not to have children by, nor upon ac∣count of lust, but as 'twas pre∣tended out of a desire of piety. See John Langus's notes on B. 6. Niceph. Eccles. Hist. Chap. 30. These sort of women, Valesius says, were called Sisters; which he was informed of from the third Canon. Concil. Nicen. They were also termed Commanentes. See Je∣rom's Epistle to Eustochius, where he inveys against these sort of women.
• r 1.19

  Here the Fathers accuse Paul because he kept these fair women with him; and because [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he glut∣ted himself with all sensual de∣lights, as, feasts, drinking, and the like, which are the common in∣centives of lust. Vales.
• s 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Latines call them, Literas communicatorias, communicatory Letters; the use whereof is very ancient in the Church. They were also cal∣led Formatae, as Augustine, in Epist. 163. attests. There were two sorts of these Letters. One sort was given to the Clergy and Laity that were going to travel, that they might be admitted to Commu∣nion by forrein Bishops. Another sort were those, which Bishops sent to other Bishops, and received from them mutually, to attest and de∣clare their mutual Communion: concerning this latter sort the Synod speaks here. They were usually sent by the new Bishops a little after their Ordination. See August. 162 Epist, and Cyprians Epistle to Cornelius, pag. 92. Vales.
• t 1.21

  Baronius at the year of Christ 272. (in which year he has pla∣ced this Synod of Antioch,) accuses Eu∣sebius of fraud, or ra∣ther of con∣nivence; because he on set pur∣pose (as he says) omitted that Creed which the Fathers made in this Coun∣cil of An∣tioch, which utterly de∣stroyed Ar∣rianism. But Ba∣ronius, as in other pla∣ces, so here also, cause∣lesly accu∣seth Euse∣bius. For that Creed which he there pro∣duceth out of the Acts of the Synod of Ephesus, was not the Creed which was composed by the Fathers of the Council of Antioch, but by them of the Nicene Council. For the more certain demonstration of this, See the 3^d Tome of the Acts of the Council of Ephesus, pag. 378; where this Creed, which Baronius mentions as composed by the Fa∣thers of this Council of Antioch, is expresly assign'd to the Fathers of the Council of Nice. Wherefore that Creed which Baronius, and Binius, following his example, have placed in the Acts of this Council of Antioch, must be razed out. There is also extant an Epistle of this 2^d Synod of Antioch to Paul of Samosata in the 11^th Tome of the Bibliotheca Patrum, which Epistle was written about the beginning of the Session of this 2^d Synod, but Baronius ascribes that Epistle to the first Synod, which cannot possibly be, because of the title, and the per∣sons mentioned in it, and other circumstances. Vales.
• u 1.22

  After the sentence of being deposed was passed against Paul, he kept his Church for some years; and would not obey the decree of the Bishops; relying on the power of Zenobia an Eastern Queen. Theodoret says, in his 2^d Book Haeretic. Fabul. that Paul did flatter her, and used all means possible to get her favour. When Zenobia was conquered, the Christian Prelates petitioned Auretianus, that this Paul, who had conspired with Zenobia against the Romans, might be removed from the See of Antioch, which was done in the third year of Aure∣lianus▪ Vales.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the import of which words, being lit∣terally rendred, is the house of the Church: perhaps they mean the Bi∣shops Palace; a little after they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which we have rendred the Palace. Valesius renders the first phrase Ecclesiae Domus, and the second Domus.