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.

CHAP. IV. A Panegyrick concerning the splendid posture of our Affaires.

AND a certain person, that had been indif∣ferently well educated and was deserving, having made this Oration, came forth into the presence of a great many Bishops, (that were then present as at an ••••••lesiastick assembly) who gave him Audience quietly and decently; then turning himself towards one who was the emi∣nentest of them all, (a Bishop acceptable to God, by whose care the Church of Tyre, the stateliest Fabrick amongst all the Churches within the Coun∣try of Phoenicia, was gloriously erected,) he spake thus.

A Panegyrick upon the building of the Chur∣ches, spoken to Paulinus Bishop of Tyre.

You the Friends and Priests of God, who are wrapt in the sacred long Vesture, Crowned with the celestial diadem of glory, anointed with the holy Unction, and clothed in the Sacerdotal Robe of the holy Spirit: and You, the Grace and Ornament of this New-erected and sacred Temple of God, You who are adorned by God with a prudence befitting an hoary head, but have exhibited many glorious evidences of a vigorous and Juvenile Vertue; You to whom God, (who comprehendeth the whole world,) a 1.1 hath granted the special prerogative of building and renewing this terrestrial Temple for Christ his only begotten and his first born word, and for his holy and sacred Spouse: [You] whom one may term either a new Beseleel, the Architect of the holy Tabernacle; or another Salomon, King of a new, and far more excellent Jerusalem; or a second Zorobabel, in regard You have added a far greater splendour to the Temple of God, than it had before. Also, You, the Sheep of Christ's sacred flock; the Seat and Mansion of good Doctrines; the School of modesty; and the Re∣verend and b 1.2 Religious Auditory of piety! We (who have long since heard, by reading the holy Scriptures, the Miraculous works of God, and the loving kindness of the Lord [declared] by his wonders towards mankind,) may now sing Hymns and Psalms to God, being instructed to say, * 1.3 O God, we have heard with our ears; our fathers have told us the work which thou didst in their days, in the times of old. But now, having not barely by hearing and reports only, perceived the exalted Arm, and celestial right hand of our all good and supream God and King; but in reality and (as we may say) with these very eyes seen the truth and verity of those things which were heretofore recorded; we may sing a second triumphant Hymn, and breake forth into these express words, saying, Like as we have heard, so have we seen, in the* 1.4 city of the Lord of hosts; in the city of our God. But in what City, except in this new built, and framed by God? * 1.5 Which is the Church of the living God, the Pillar and ground of the truth. Concerning which another divine Oracle speaketh thus: † 1.6 Very excellent things are spoken of thee thou city of God. In which Church since God the giver of all good, by the Grace of his only begotten Son hath convened us, let every one here assembled cry out with a loud voice as it were, and say; * 1.7 I was glad when they said unto me, we will go into the house of the Lord. And again: † 1.8 Lord I have loved the beauty of thine house, and the place where thine honour dwelleth. And not only every particular person, but let us all together re∣joyce and shout forth praises with one spirit, and one mind, saying, * 1.9 Great is the Lord and highly to be praised, in the city of our God, even upon his holy hill. For he is truly great, and his house is great, lofty and spacious, and more beautiful than the sons of men. Great is the Lord who only doth marvellous things. Great is he who doth magnificent things, and such as are past finding out, glorious and stupendious, of which there is no number. Great is he who altereth times and seasons; who deposeth and constituteth Kings: who raiseth up the poor from the earth, and exalteth the beggar from the dunghil: He hath thrust down the mighty from their seats; and hath exalted the humble from the earth. He hath filled the hungry with good things, and hath broken in pieces the armes of the proud. Not only amongst the Faithful, but a∣mongst the Infidels also he hath confirmed the au∣thority of those relations heretofore recorded of him of old. 'Tis he who worketh miracles: 'tis he that doth great things: 'tis he who is Lord of all: he, who is the framer of the whole world: he, who is Almighty: All-good: he that is the one and only God. In obedience to whom let us sing a new song; to him, who only doth wonderful things; for his mercy endureth for eve••••▪ Who smote great Kings and slew mighty Kings; for his mercy endureth for ever. For the Lord remembred us when we were in a low condition, and hath re∣deemed us from our Enemies. And let us never cease thus to praise God the Father of all. Also him, who is the c 1.10 second Au∣thor of all good to us; who is our Master in instructing us in the knowledge of God, the Teacher of true piety, the destroyer of the wicked, the slayer of Tyrants, the re∣former of our lives; Jesus our Saviour, when we were in despair, him let us extol, ha∣ving his name always in our mouth. For he alone, who is the only and Best Son of the Best and greatest Father, in complyance with his Fa∣ther's love to mankind, most willingly cloathed himself with our nature who were buried in Corruption; and like a care∣ful Physician ( d 1.11 who for the healths sake of his Patients looks into the wounds, lightly stroketh the sores, and from other mens calamities attract∣eth grievances upon himself;) he himself hath by himself saved us (who were not only diseased and oppressed with foul ulcers and wounds already putrified; but also lay amongst the dead) from the very Jaws of death. For there was no o∣ther in heaven that had so much power, as inoffensively to mi∣nister health to so many; it was he only therefore who after he had touched our burdensome corruption, he alone, who after he had endur'd our labours, he alone who, after he had taken upon himself the punish∣ment of our impieties; raised us (when we were not only half dead, but lay altogether impure and stincking in the Graves and Sepulchers) and both in times past and now

through his earnest compassion towards us (even beyond our hopes and expectations) preserveth us, and imparteth to us an exuberancy of his Fathers good things. Tis he who is the Authour of life, the In∣troducer of light; our great Physician, King, Lord, and the Anointed of God. e 1.12 But even then, when all mankind (by the wiles of detestable Devils, and the operations of spirits hated by God) lay buried in an obscure night, and thick darkness, he f 1.13 only by his appearance, with the rayes of his light dissolv'd the manifold chains of our sins, like melting wax. And now, when by reason of his so great love and beneficence [towards us] the † 1.14 envious Devil, Enemy to all that is good, and the favourer of evil was in a manner burst [with grief,] and mar∣shalled all his fatal forces against us; and when at first having (like a mad Dog who with his teeth gnaws the stones that were thrown at him, spending the fury he was put into, against those that pro∣voked him, upon the liveless things thrown at him,) turn'd his beastly rage upon the stones of the Oratories, and upon the sensless piles of the buildings, he thought with himself, that he had procur'd the utter desolation of the Churches; also, when afterwards he sent forth terrible hissings, and his serpentine expressions, one while by the menaces of impious Tyrants, at another time by the blasphe∣mous Decrees of profane Presidents, and moreover belched forth the virulency of his death, and with his venemous and deadly potions, poisoned those souls that were captivated by him, and had in a manner destroyed them by the pernicious sacrifices of dead Idols; when lastly he had incited against us all those that under the shape of men masked their savage cruelty, persons of a disposition every way barbarous and fierce: Then again the Angel of the great Council, that g 1.15 Chief Com∣mander of Gods Hosts (af∣ter a sufficient exercise in the Combat, which the most valiant Champions of his kingdom exhibited, by under∣going the severest hardships with patience and fortitude,) appearing on a sudden, so utterly destroyed and re∣duc'd to nothing, all his Enemies and Adversaries, that they seem as if they had never been named. But his friends and dependants he exalted to the highest pitch of glory, not only amongst all men, but amongst the celestial powers also, the Sun, the Moon the Stars, the whole Heaven, and the World. So that now (which thing never hapned before) the su∣pream Emperours, sensible of that honour they have received from God, spit in the faces of the dead Idols, trample under foot the prophane Rites and services of Devils, and deride that antient errour handed down to them by tradition from their An∣cestours: they acknowledge one only God, the com∣mon Benefactor to all men, and to them in particu∣lar; and they profess Christ the Son of God to be the supream Ruler of all things, they proclaim him Sa∣viour in their inscriptions upon Pillars, ingraving in Royal Characters his valiant exploits and victories (in order to their indelible Remembrance) over the impious, in the very midst of that City which is Queen of the whole Earth. So that our Saviour Jesus Christ is the only person amongst all those who have been since the world began, that is confessed to be (even by the Emperours themselves, who are supream here upon earth,) not an ordinary King made such by men, but is worshipped as be∣ing the genuine Son of the supream God, and is [adored] as being h 1.16 truly and in himself God; and that deservedly. For what King had ever such power, as that he could fill the tongues, and ears of all men upon earth i 1.17 with his name? What King ever constituted such pious and prudent Laws, and was able to confirm them in such a manner, that they should be perpetually read in the audience of all men from the one end of the whole earth to the opposite extremities thereof? What King hath ever by his mild and indulgent Laws, melted and softened the savage and barbarous dispositions of the inhumane Heathens? What King opposed by all men du∣ring the space of so many whole Ages, ever demon∣strated such a more than hu∣mane valour and strength, that he flourished dayly, and seem'd to grow young in every succeeding age? who hath planted a Nation (which heretofore was not so much as heard of) not in some secret unknown corner of the earth only, but even throughout the whole world [which lies] under the Sun? Who ever armed his Souldiers with the Arms of godliness in such a manner, that in their conflicts with their Adversaries they made it apparent that their minds were firmer than an Adamant? What King was ever so potent as to lead an Army after his death, and to erect Trophies against his Enemies, and to fill every Place, Countrey, and City, Grecian and Barbarian, with his Royal Palaces, and with the k 1.18 Consecrated fabricks of holy Temples, such as are those splended ornaments and con∣secrated gifts belonging to this very Church. Which are in themselves truly august and magnificent, worthy of a∣mazement and admiration, in regard they are l 1.19 evident representations of our Sa∣viour's Kingdom. * 1.20 For he now spake and they were made; he commanded, and they stood fast: for what could withstand the beck and will of the Word, who is the supream King and Governour of all things, and is himself God? But an accurate con∣templation, and explication of these things particularly, re∣quire a peculiar discourse and leisure. More∣over, a peculiar leisure would be requisite to relate what, and how great the alacrity of the workmen was that laboured in this building, and how it

was looks upon and esteemed of by that God him∣self, whom we extoll, who inspects the living temples of us all, and views the house built of living and m 1.21 firm stones, well and securely placed upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone: who was rejected not only by those who were the Framers of that antient building, which en∣dures now no longer, but also by those Architects of that Fa∣brick which now is, consisting of many persons; who were wicked Framers of evil works. But the Father having tryed [this stone] and approv'd of it, in times past, and now also, layed it as the head of the Corner of this Church which is common to us all. Into this living Temple there∣fore of the living God, which is made up of us, (I mean that most stately sacred Fa∣brick, truly worthy of God, whose inmost recesses are in∣visible to the vulgar, and are truly holy, and the holiest of holies) what man is he that dares look and divulge [what he there beholds?] Yea who is he that can with his eyes penetrate its sacred inclosures, but he alone, the great high Priest of all; whose only right and priviledge it is to make researches into the secrets of every rational soul? And perhaps the same is granted to n 1.22 one other person in the next place after him, to wit, to this chief leader of his Host; whom the first and great high Priest himself hath honoured with the second place of the Priesthood in this sacred Temple, and has himself constituted him the shepherd of your holy flock, having this your people committed to his charge by the allotment and determination of the Father, as being his own Mi∣nister and Interpreter: a new Aaron, or Melchisedeck, made like to the Son of God, re∣maining, and by the publick prayers of you all preserved for ever by him. Unto this person alone therefore be it lawful next after the chief and principal High Priest, if not to have the first, yet at least the second place in looking in∣to, and taking care of the very inmost recesses of your souls: for by [the help of] experience and length of time he hath both made accurate inquiries into every particular person amongst you; and also by his care and industry, hath instructed you all in modesty, and in the doctrine which is according to godliness: and he is abler than any one else to give such accounts of those o 1.23 works (which by the as∣sisting power of God he hath perfected) as are answer∣able to the works themselves. Indeed, our first and chief High Priest saith, * 1.24 What things soever he seeth the Fa∣ther do, these also doth the Son likewise. But this person, looking upon the first [High Priest,] as it were upon a Master, attentively with the un∣polluted eyes of the mind; whatsoever things he seeth him do, them he maketh use of as his original patterns, and hath wrought the representations there∣of into such a form, that they do express (as neer as 'tis possible to be done) an exact likeness thereto. Being nothing inferiour to that * 1.25 Beseleel, whom God himself (having filled him with the spirit of Wise∣dom and understanding, and of other artificial and skilful knowledge,) made choice of to be the Framer of a Structure of celestial types of a † 1.26 Temple by cer∣tain shadowed representati∣ons. After the same man∣ner therefore, this our [Bi∣shop] p 1.27 bearing in his mind the perfect, whole, and intire representation of Christ, who is the Word, the Wisedom and the Light; it cannot be expressed with▪ what a great∣ness of soul, * 1.28 with what a rich and inexhaustible hand of his understanding, and with what an emulous liberality [proceeding from] you all, (who by your no∣bleness in contributing to the charge did most ambitiously contend, that you might in no wise seem to be inferiour to his vast design) he hath erected this magnificent Temple of the most high God which may be seen, naturally resembling (as neer as may be) the Model of that more glorious Structure which is invisible. And this very place, (for it is fit we should speak of this first,) which by the treacheries of our Enemies was overwhelmed with all manner of impure rubbish, he neglected not; nor did he in the least yield to the wickedness of them who had been authors of it; whenas he could have found out another place (whereof there are great numbers in this City) where he might have been eased of much of his labour, and freed himself from many troubles: yet, having first made ready himself to undertake this work; and after∣wards corroborated all the people with an alacrity of mind, and gathered them all together into one great Band, he attempted this q 1.29 first laborious enterprize: supposing it fitting that this very Church (which had been most battered by the Enemies, which had heretofore undergone great sufferings [upon our account,] which had endured perse∣cutions both with and before us, which like a mo∣ther was bereaved of her children,) ought to enjoy together with us the magnificent bounty of our most good and gracious God. For, in as much as that great Shepherd hath vouchsafed to gather his children together again into one place, having dri∣ven away the wild beasts, Wolves, and all the sa∣vage and fierce kind of creatures, and (as the divine Scriptures say,) having broken the jaw∣bones of the Lions, with good reason he reedified the Fold for his Flock, * 1.30 That he might put to confusion the enemie and the avenger, and might bring a reproach upon the audacious and re∣bellious attempts of the impious against God. r 1.31 Now therefore these persons, hated by God, are not, nor were they then. But after they had for a short space of time raised disturbances, and were

themselves also disturbed, they suffered a most just punishment inflicted on them by divine vengeance, and irrecoverably ruin'd themselves, their friends and families. So that those predictions heretofore recorded in the sacred Monuments [of the Scri∣ptures] may now be acknowledged to be really cer∣tain, in which the word of God does both truly de∣clare other things, and also speaks expresly concerning them, thus: * 1.32 The ungodly have drawn out the sword, they have bent their bow, to cast down the poor and needy, and to slay such as are of an upright conversation. Their sword shall go through their own heart, and their bows shall be broken, And again, * 1.33 Their memorial perished with a sound, and † 1.34 thou hast put out their name for ever and ever. ‖ 1.35 For when they were in troubles they cryed, and there was none to save them, even unto the Lord did they cry, but he heard them not. † 1.36 They were bound and fell, but we arose and were set upright; This also which was foretold in these words (* 1.37 Lord, thou in thy city shalt bring their image to nought) is manifested in the sight of us all to be most true. These men, who like the Giants rais'd a war a∣gainst God, procured for themselves the same fatal end of their lives that they did: But † 1.38 She which was desolate, and whose safety was despaired of by all men, has arived to such a conclusion of her patient sufferance upon God's account as we now behold, so that these words of the Prophecie of Isaiah may seem to have been spoken to Her. * 1.39 Re∣joyce thou thirsty desert; let the solitary place rejoyce, and flourish like a lilly: the deserts shall flourish and be glad: be ye strengthened ye languid hands, and feeble knees: be comforted you faint hearted, be strong, and fear not: Behold our God doth repay judgment, and will repay it: he will come and save us. For (saith he) Wa∣ter hath broke out in the desert, and a valley in a thirsty land. The parched ground shall be changed into moorish places, and the fountain of water into a thirsty land. All this was formerly predicted in words, and laid up in the sacred books; but the things themselves, are now no longer deli∣vered to us by hear-say, but [are exhibited] by actual performances. This same dry desert, this disconsolate Widow (* 1.40 whose very gates they have cut down at once with Axes, like wood in the Forrest, having broken Her in peices with the axe and the hammer: whose books they have spoiled, and have burnt the sanctuary of God with fire: they have defiled the dwelling place of his name even unto the ground; * 1.41 Whose grapes all that go by plucked of, (having first broken down her hedges,) whom the wild bore out of the forrest hath rooted up, and the wild hog devoured;) by the miraculous power of Christ (it having now pleased him so to do) flourisheth again like a lilly. Yea, at such time as She was chastened, that [cha∣stizement was inflicted on Her] by his appointment, as it were by a careful and indulgent Father. † 1.42 For whom the Lord loveth he chastiseth, and scourgeth every Son whom he receiveth. When therefore She had been moderately and sufficiently chastized, She is again commanded from Heaven to rejoyce; and She flourisheth as a lilly, and breaths forth upon all men, a divine sweet savour: for saith he, * 1.43 Water gushed out in the deserts, [to wit,] the † 1.44 fountain of that salutary laver of divine regeneration. And now, that land which a little before was desolate, is changed into pools: And the fountain of living water hath gushed out plentifully upon a thirsty land: those hands which were formerly weak, are really strong: And those works [which you behold] are great and power∣ful instances of this strength of the hands: more∣over, those knees which were formerly enfeebled and weak, having, now recovered their usual firmness and faculty of walking, go straight on in the way of divine knowledge of God, hastning towards the genuine flock of that most good and gracious shep∣herd. And if any of them have had their souls benummed and stupified through the menaces of Ty∣rants, even these the saving Word doth not dispise as incurable, but heals them carefully and tenderly, and excites them to be partakers of the divine con∣solation, saying; Be comforted, ye faint hearted: be strong, fear not. When therefore this our new and excellent Zorobabel (by the accuteness of his understanding) perceived that, according as the divine Word had foretold, She which had been brought to desolation for God's sake, should enjoy these good things, after that bitter Captivity, and abomination of desolation: He dispised not this dead corps, but having in the first place with supplications and prayers (together with the joynt consent of you all) propitiated the Father, and taking for his assistant, and fellow-labourer the only reviver of the dead, He raised up this fallen Church, ha∣ving first purified Her, and healed Her of her Maladies. And now he hath put a Robe about Her, not that Old one, but such a one as he had again received instructions about, from the divine Oracles, which expresly testifie thus: * 1.45 And the latter glory of this house shall far excell the former. Upon which account, having taken in a far larger com∣pass of ground, he fortified the outward circuit with a wall on every side, which might serve for a strong fence to the whole Structure. Then he raised a spacious, lofty, and stately Portico against the rayes of the rising Sun, which, to those who stand at a sufficient distance without the sacred inclosure, does yield a full prospect of this Structure within; and as it were, attracts the eyes of Infidels to look upon the first entrances, that so no person might pass by, who should not feel some pricks in his mind, both at the remembrance of the former desolation, and also at [the sight of] the stupendious miracle of the present Fabrick. Hence he hoped, that he who upon that account felt such a compunction, might peradventure be drawn [towards it,] and at the very sight thereof would be perswaded to enter in. But after you are come within the gates, he has not permitted you to enter immediatly into the holy place, with impure and unwashen feet. But, ha∣ving left a large vacancy betwixt the Temple, and the Portico, He beautified this vacant space (s 1.46 having inclosed it in the figure of a Qua∣drangle) with four opposite Cloysters supported on every side with Pillars. The t 1.47 intermediate space betwixt these Pillars, he filled up with partitions made of wood, resembling Net-work, which reach up an indifferent height, but the u 1.48 middle space

he left open, that a view of Heaven might be taken, and that by it might be let in the clear air filled with the rays of Light. Here also he placed the Mysterious Symbols of the sacred Purgations, to wit, fountaines built opposite to the front of the Church; which afforded plenty of water for those who entred the sacred walls to wash in. And this first place of reception to those that entred, yielded both a beautiful and splendid prospect to all men, and also afforded a very commodious Mansion to those who yet wanted instruction in the first principles of Re∣ligion: Moreover, † 1.49 after a view taken of these [buil∣dings,] he made passages opening into the Church [a∣dorned] with a great many more inward Porticoes. And again at the rays of the rising Sun he placed three gates in one and the same side. On the middlemost of which he thought fit to bestow much more of magnificence and spa∣ciousness than on the other two placed on either side of it; and, having adorned it gloriously with plates of Brass bound on with Iron, and with variety of Sculpture, he adjoyned the other two as the Guards to Her, being as it were a Queen. When he had after the same manner made the number of the Porches equal to the Cloysters on both sides of the Church, over these Porches, he invented other copious con∣veyances of Light into the House, and adorned them with various and exceeding fine and small wooden Sculptures: but the Royal House it self he furnished with richer and more costly materials, liberally bestowing thereon most magnificent and vast expences. I think it here superfluous for me to describe the length and breadth of this building, and to treat particularly of the splendour [of the Stru∣cture,] of its unspeakable greatness, of the glit∣tering show of the Works, of its height which equals heaven, and of the costly Cedars of Libanus that are laid hereupon: the mention of which even the holy Scripture hath not passed over in silence; wherein tis said * 1.50 The trees of the Lord shall r〈…〉〈…〉e, even the Cedars of Libanus which he ha•••• planted. To what end should I make an exact narration here of the most ingenious and artificial composure of the whole Structure, and of the incom∣parable beauty of every particular part of it, when as the testimony of the Eyes excludeth all know∣ledge which entreth at the Eares? Moreover, after he had thus finished the Temple, and decently adorned it with the highest thrones in honour of the Prelates of Churches, and also with * 1.51 benches orderly placed all over the Church, at last he placed the Holy of Holies, the Altar, in the middest, and that the multitude might not come within these [sacred places,] he enclosed them with wooden r••ils made like Net-work, which were so cu∣riously and artificially framed and carved, that they entertained those that viewed them with a wonderful and surprizing sight. Neither was the very Pavement neglected by him, but after he had beautified it most gloriously with Marble-stone, he proceeded to the out-buildings of the Temple; and with great Art and Skill erected most spacious * 1.52 Exhedrae and Oeci on each side which in an uniform manner were joyned together at the sides of the Cathedral, and united to the y 1.53 doors which lead in∣to the middle of the Church. These buildings our most peaceful King Solomon (who erected this Temple of God) made for them, who want the Purification, and the sprink∣ling by water and the Holy Ghost. So that, that Pro∣phesie before quoted is no longer a wordy Prediction, but is really accomplished: For now it is come to pass, that the glory of this latter House is truly greater than the former. For it was re∣quisite and agreeable that (since her Pastor and Lord, for her sake once suffered death, and after his Passion changed that vile body, which for her sake he had put on, into brightness and glory; and translated that very corru∣ptible flesh from corruption to immortality,) she also should likewise enjoy the z 1.54 Dis∣pensations of her Saviour. For although she (having re∣ceived from him a promise of far more excellent things than she doth at present en∣joy,) incessantly longeth to be for eternal ages partaker of a far greater glory of a Regeneration, at the Resur∣rection of the incorruptible body, with the Quire of the Angels of light, in the Palaces of God above the Heavens, together with Jesus Christ the Donour of all good things, and her Saviour: Yet du∣ring the interim of her abode in this present world, she (who was heretofore a widow and desolate,) being by the grace of God surrounded with these flowers, is (as the Prophesie saith) truly become like unto a Lilly. And, having put on her wed∣ding Robe, and being encircled with a Crown of beauty, let us hear her Herself relate how she is taught to dance by Esaias, and with pleasant ex∣pressions to shout forth thanksgivings to her God and King: * 1.55 Let my soul rejoyce in the Lord. For he hath cloathed me with the Garment of salvation, and the coat of gladness. He hath encircled my head with a diadem like a bride∣groom, and hath bedecked me like a bride with ornaments. And as the earth which multiplieth its flowers, and as a garden that causeth its seeds to spring forth; so the Lord hath caused righteousness to rise up, and joy in the sight of

all the Heathen. Thus doth she sing and dance. But in what expressions the Bridegroom, the ce∣lestial Word, Jesus Christ Himself answereth her, hear the Lord speaking: * 1.56 Fear not because thou hast been ignominiously treated, neither be thou ashamed, because thou hast suffered reproach. For thou shalt forget thine everlasting shame, and thou shalt no longer remember the reproach of thy widowhood: the Lord hath called thee, not as a woman forsaken, and dejected in spirit, nor as a woman hated from thy youth: thy God hath said; For a little while I have forsaken thee, but with great compassion I will have pitty upon thee. I turned my face from thee when I was a little angry; but with everlasting mercy I will have mercy upon thee, saith the Lord who hath redeemed thee. † 1.57 Arise, arise, thou who hast drunk from the hand of the Lord the cup of his wrath. For thou hast drunk of, and emptied the cup of Destruction, the cup of my ••ury: and there was none of all thy sons, whom thou hast born to comfort thee: neither was there any to take thee by the hand: Behold I have taken out of thy hand the cup of destruction, the cup of my wrath, and thou shalt no longer drink it. And I will put it into the hands of them who have injured thee, and debased thee. * 1.58 Arise, arise, put on strength, put on thy glory. Shake off the dust, and arise: sit down: loose the chain of thy neck. ‖ 1.59 Lift up thine eyes round about, and view thy children gathered together. Behold, they are gathered together, and come to thee. As I live saith the Lord, thou shalt put them all on as an ornament, and thou shalt put them about thee as a bride doth her bravery. For thy de∣solate places, and those that were wasted, and ruinous, shall now be too narrow for thy inha∣bitants. And they shall be removed far from thee, that devoured thee: for thy sons which thou hadst lost shall say in thine ears: The place is too straight for me: make a place for me that I may dwell. And thou shalt say in thine heart: who hath begotten me these? I am childless and a wi∣dow. Who hath nourished these for me? I was left desolate: these where had they been? All this Esaias hath predicted. These things were in times past recorded in the holy Scriptures concerning us. And it was requisite that we should now at length receive the truth of these words really and actually fullfilled. In regard therefore the bride∣groom, the Word, hath spoken in this manner to his spouse, the sacred and holy Church, agreeably hereto hath this a 1.60 Dresser of the Bride, (with the prayers of you all in common, reach∣ing out to her your helping hands, by the appointment of God the supream King, and by the appearance and pre∣sence of Jesus Christ's power) raised and erected this desolate [Church,] lying like a dead car∣cass [on the ground,] and despaired of by all men. And, having lifted her up after this man∣ner, hath made her such an one, as he was in∣structed to do by the delineation of the sacred Scriptures. This [Fabrick] is indeed a stu∣pendious miracle, and doth surpass all the de∣grees of admiration, especially to them, who are only intent upon the outward appearance of things. But the original Examples and Primitive forms hereof, the spiritual and truely divine patterns are more admirable then all miracles, I mean, the reparations of that divine and rational building in our souls. Which [Structure] when the Son of God himself had framed according to his own Image, and had freely granted, that in all parts it should bear the resemblance of God, he be∣stowed upon it a nature incorruptible, incorporeal, rational, different from all terrene matter, [and gave it] a b 1.61 substance ori∣ginally and of its self in∣telligent; after he had once thus created it at the begin∣ning out of nothing, He made it an holy Spouse, and [fra∣med it into] a most sacred Temple for Himself and his Father. This he himself in express words acknowledgeth, saying; * 1.62 I will dwell in them and walk amongst them, and I will be their God, and they shall be my people. Such indeed is the perfect and purified soul, which was so framed at the be∣ginning that it bore the per∣fect Image of the celestial Word. But when through the envie and emulation of the malitious Devil, by its own voluntary choice, it be∣gan to be a follower of its own passions, and was in∣amored with vice, (God having withdrawn himself out of it,) being left de∣stitute as it were of a Defender, it was easily captivated, and remained exposed to their trea∣cheries who for a long time had been enviers [of its glory,] and being now utterly battered down by the Engines and Machines of its invi∣sible Adversaries, and spiritual enemies, it sunk down into such a total ruine, that not one stone of vertue was left standing upon another: all the parts of it lay prostrate on the ground, as dead, utterly deprived of all those notions concerning God, which were naturally imprinted on it. But this ruinated building, which was framed after the Image of God, was not laid waste by that wild bore out of the wood which is visible 〈…〉〈…〉 eyes, but by some destructive Devil, and by ••••∣telligent and spiritual wild beasts. Who, having put it into a flame by wicked passions (as it were with the c 1.63 fiery darts of their malice) have burnt with fire the truely divine sanctuary of God, and de∣stroyed the tabernacle of his name even to the ground. Afterwards they buried it miserable wretch under a vast hoap of earth which they cast up, and reduced it to an utter despaire of all manner of safety. But its Patron, the Divine and salutary Word (o∣beying the love of his most gracious Father shown towards mankind,) restored it again af∣ter it had suffered condign punishment for its sins. In the first place therefore, having united to himself the minds of the Emperours, by means of those most pious Princes, he cleansed the whole world from all impious and pernicious men, and also from those cruel and barbarous Tyrants, hated of God. Afterwards, he brought to light men very well known to him, persons

that heretofore had been d 1.64 consecrated Priests to him for▪ ever, and were secretly concealed, and secur'd by his defence during the storm of Perse∣cution, whom agreeable to their deserts he honoured with the magnificent gifts of the spirit: by these men he hath again purified and cleansed (by their poinant and reprehensive Prea∣ching of the divine Precepts, as it were with shovels and spades,) those souls which •• little before were defiled, and totally covered over with all manner of filthiness, and heaps of impious Injunctions. And when he had made the place of all your minds bright and clear, he deli∣vered it up to this most pru∣dent Prelate, most accepta∣ble to God. Who being a man endowed with great judgment and reason in o∣ther things, and also, most acute in discerning and e 1.65 di∣stinguishing the disposition of the souls allotted to his care; from the very first day (as I may say) even to this present, he hath not ceased to build: cementing together in you all one while glistering gold, at other times purified and tryed silver, and precious and rich stones. So that by his workes towards you he hath a∣gain compleated that sacred and mystical Prophesie, the words whereof are these: * 1.66 Behold I prepare Carbuncle for thy stone, and Saphire for thy foundations, and for thy Bul∣warks Jasper, and for thy gates stones of Christal, and for thy wall choice stones: and all thy children shall be taught of God, and great [shall be] the peace of thy children: and thou shalt be built in righteousness. He therefore building in righ∣teousness hath aptly and fitly differenced the strength of all the people. Some he hath inclosed with the outward wall onely, that is, he hath fortified them round with an unerring and strong faith; of this sort there is a great multi∣tude, who cannot bear a more excellent structure. To others he committeth [the custody of] the en∣trances into the Temple, giving them in command f 1.67 to watch at the Gates, and to conduct those in, that come thither; these may fitly be compared to the Porches of the Temple. Other some he hath set to support the chief Pillars, which are without, about the g 1.68 Court quadrangular-wise. Bringing them within the first h 1.69 Bolts of the literal sense of the four Gospels. Some he hath also placed about the sanctuary i 1.70 on both sides, these are such as are * 1.71 Catechumens as yet, and do make a good progress and increase in the faith; k 1.72 but yet they are not far from inspecting those most secret Mysteries▪ which [pri∣viledge] only the perfect be∣lievers do enjoy. Out of this number he hath taken those, whose immaculate souls have been purified like gold in the sacred Laver; some of whom he hath set to support Pillars far more noble then those outward ones, even the most intricate and Mysterious sentences of sacred Scripture; others of them he illuminateth to be [as it were] l 1.73 windows to transmit light into the Temple. He hath also beau∣tified the whole Temple with one most spacious Portico, that is, with the glorious worship of the one and only God, the supream King. He hath represented Christ and the Holy Ghost on each side of the Fathers preeminence and authority, as the m 1.74 se∣cond rays of light. And he demonstrateth throughout the whole Cathedral a most co∣pious and excellent light and evidence of the truth par∣ticularly [coucht] in the remaining [Articles of our faith.] Moreover, when he had from all parts selected living, firm, and strong stones of souls, of all them he fra∣med a stately and Royal san∣ctuary, full of light and splen∣dour both within and with∣out: n 1.75 in as much as not only in their souls and minds, but their bodie's also, they are beautified with the glo∣rious ornaments of Chastity and Modesty. There are also within this Temple, Thrones, a great many Benches, and Seats; which are in all those souls, whereon reside such gifts of the Holy Ghost, as were heretofore seen by the holy Apostles: † 1.76 To whom ap∣peared cloven tongues like as of fire, and it sate upon each of them. But on him that presides over all these, Christ himself ('tis likely) does entirely and wholly re∣side: and upon o 1.77 those who are next to him in dignity, on every one of them pro∣portionably, according as he is capable of receiving the distributions of the power of Christ, and of the Holy Ghost. The Benches also are the souls of certain Angels, the instruction and custody of every one whereof is committed to them. But the August, Great, and only Altar,

what can it be else but the most pure soul and holy of Holies of the Common Priest of all. On his right hand standeth the great High Priest of all, Jesus himself, the only begotten Son of God, who with a chearful countenance and * 1.78 stretcht∣forth hands receiveth from all that sweet smelling incense, and those unbloudy and immaterial sacri∣fices of prayers; and transmits them to his hea∣venly Father the supream God: whom in the first place he himself worshippeth, and he only exhi∣biteth due veneration to the Father; afterwards he beseecheth him for ever to continue favourable and propitious towards all us. Such is that August Temple, which the great Creatour of all things the Word [of God] hath built throughout all that world under the sun; he himself hath again framed upon earth this intellectual representation of those things beyond the Arches of Heaven: that by every creature, and by rational souls upon the earth his Father might be duely honoured and adored. p 1.79 But that Region above the Heavens, and the things there, which are the originalls of what we here behold, that Jerusalem which is above, that * 1.80 Celestial mount Sion, and that City of the living God, far above the world, in which are in∣numerable companies of An∣gels, and the Church of the first born which are written in heaven, who with praises unutterable, which we cannot understand, laud their Creatour and supream Prince; [the Blessedness of this Region, I say, and of its inhabitants] † 1.81 no mortal is able de∣servedly to set forth. For * 1.82 eye hath not seen, nor ear heard, neither have entred into the heart of man, the things that God hath prepared for them that love him. Of which things since we are now vouchsafed to be partakers in part, let us, both men, women and children, small and great, all together, with one spirit and one soul never cease to give thanks and praise to the Authour of these our so great good things: † 1.83 Who hath mercy on all our iniquities, and healeth all our infirmities. Who redeemeth our life from destruction, and crowneth us with mercy, and loving kindness; who filleth our desire with good things. For he hath not dealt with us according to our sins, nei∣ther hath he rewarded us according to our ini∣quities. For as far as the East is from the West, so far hath he removed our sins from us. As a father pittieth his own children, even so is the Lord merciful to them that fear him. Keeping these things fresh in our memories both now, and throughout all succeeding times, and moreover set∣ting before [the eyes of] our mindes God the cause of this present days joyful solemnity, and the Master of this feast, both day and night, every hour, and (as I may say) every moment wherein we fetch our breath; let us love him and wor∣ship him, with all the strength of our souls. And let us now rise up, and with the loud voice of our affection beseech him, that he would con∣tinually save and defend us within his sheepfold, and that he would afford us his everlasting peace entire and immoveable in Jesus Christ our Saviour, by whom be glory to him throughout all Ages,

Amen.

Notes

• a 1.1

  These words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which we ren∣der [to whom God hath given this special and particular privi∣ledge] Christoph. understands as if this were the sense of them. (viz.) That this Church, which was founded by Paulinus, was a special ornament or honour to Christ, and his Church: but Musculus follows the same sense that I do. Vales.
• b 1.2

  In the Greek Text, the term is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which we have tran∣slated Religious; but doubtless Eusebius wrote [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ma∣jestick] for it would be a simple way of expressing ones self thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Religious Auditory of Reli∣gion. Vales.
• * 1.3

  Psal. 44. v. 1.
• * 1.4

  Psal. 48. v. 8.
• * 1.5

  1 Tim. c. 3. v. 15.
• † 1.6

  Psal. 87. v. 2.
• * 1.7

  Psal. 122. v. 1.
• † 1.8

  Psal. 26. v. 8.
• * 1.9

  Psal. 48. v. 1.
• c 1.10

  In the Med. M. S. I found this Scho∣lion writ∣ten at these words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; i. e. Thou deliverest no good divi∣nity here (O Eusebius I ) con∣cerning the Son of God, who is coëqual in dominion, coëternal, and con-Creatour of all things [with the Father:] Thou stilest him the second Authour of all good, when as he is the same Authour and Framer of all things with the Father, and of the same substance with him. Also in the Maz. M. S. we met with this Scholion here, in a later hand, wherein Eusebius is also reproved, in regard he subjects the Son to the Father, and attributes to him the second place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is: why doest thou utter this divinity (O man!) to thine own destructi∣on? detracting from and subjecting him, who in glory, power, and essence is every way like the Father; and attributing to him the second place from the Father. Thy sentiments and writings do herein contradict those holy Fathers, who determined the Son to be coëssential with the Fa∣ther. To whose opinion thou didst subscribe, unless they who wrote their Acts do declare a palpable un∣truth. Vales.
• d 1.11

  In the Greek, these following lines (the translation whereof is contained within this paren∣thesis) seem to be Iambicks taken out of some Tragedian. The words are these;

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  which verses are undoubtedly very elegant, and smel something of Aeschylus, or Sophocles. But I think they ought rather to be blotted out of this place, for they disturb the sence. Vales.
• e 1.12

  Here he first relates what Christ did in the days of old, for the salvation of mankind. After∣wards he sets forth what miracles he lately wrought. Vales.
• f 1.13

  In the Text we read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] but we should rather read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as we find it in the Med. Fuk. and Maz. M. SS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies solummodo, only, or alone; which phrase is frequent in Eusebius, and thus he is here to be understood: That Christ only, by his ap∣pearance and incarnation in times past▪ delivered men, who were enstav'd by the Devil, from that grievous yoke of servitude. Vales.
• † 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the import whereof, if rendered word for word, is this; Envy the hater of that which is good, and the Devil the lover of mischief. But by the following words in the period he seems to speak of the Devil only: upon which account we render it The envious Devil, &c. agreeable to Valesius's Version.
• g 1.15

  Upon these words in the Med. M. S. we find this Scholion in the margin. (viz.) this is wicked, Atheistical, and Blasphe∣mous, to call the Saviour Christ and God, the great Commander in chief of God's Host. Vales.
• h 1.16

  We ought to take special notice of this place; for it is the first wherein Eusebius calls Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This one place I think sufficient to consute all their ma∣licious calumnies, who believe that our Authour Eusebius was infected with Arianisme. This word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is made in imitation of Plato's word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies that which in it self is truly good: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is he who is truly originally and in himself God. Vales.
• i 1.17

  By these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] may be meant the Christians, who are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after his own name: which name of Christians was spread over all Nations, and known not amongst the Romans only, but also amongst the Bar∣barians. But if any would have these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifie Christ's own name; I will not much contradict it; for a little after our Authour speaks of the Christians: which certainly he would not have done, had he spoken of them be∣fore. Vales.
• k 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the term here, does not signifie the Consecration of Churches, as Musculus here translates it; but rather the Do∣naria, things Offered and Conse∣crated to God, and thus the fol∣lowing words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ornaments and De∣dicated (or Consecrated) gifts,] declare. Certainly if Eusebius had here meant Consecration, he would have us'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place; as he does in the third chapter of this tenth book. Vales.
• l 1.19

  In the Kings M. S. at the side of this line I found this mark [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] set: which is an ab∣breviation of the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. polite, elegant.] In an∣tient M. SS. 'tis usually found placed at the more elegant pas∣sages. Vales.
• * 1.20

  Psal. 33. v. 9.
• m 1.21

  I have translated these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] firm stones: Musculus translates them crescen∣tes lapides, growing stones. Chri∣stoph. renders them incedentes in terra lapides, walking stones: but I cannot conceive, how the foundation could be firm, if the stones mov'd. Of these Ver∣sions the Reader may take which best pleaseth him; I do not here reject Christoph. version. But where∣as Christoph. supposes these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which we translate [that God whom we praise] do signifie Christ; I can∣not at all commend him; For our Authour speaks afterward of Christ; saying, that he is the chief corner stone of this Temple. Wherefore by [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is meant God the Father, the O∣verseer of this work. Hieronym. translates [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the second chapter of Haggai, lapides viventes qui nunc volvun∣tur super terram, living stones which are rolled upon the earth. Vales.
• n 1.22

  After these words there is an Asterisk set in the Med. M. S. and in the mar∣gin are these words written [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This also is blasphemous.] The Scho∣liast, who set this note here, seems to have thought that in this place Eusebius spake concer∣ning Christ: but he speaks of Paulinus Bishop of Tyre, who (says he) has obtained the next place to Christ in the Govern∣ment of believers. Now this cannot be stiled an impious ex∣pression, seeing that all Prelates do resemble Christ, and are his vicegerents in the Government of the Church. We confess in∣deed, that Eusebius attributes too much to Paulinus, in regard he gives him the second place, as if he were Christs Equal and Col∣league; and in regard he terms him Melchisedech. Vales.
• o 1.23

  He means as well the spiritual as material Fabrick of the Church at Tyre; of the form and model whereof Pau∣linus (says he) can give the best account, in regard by the assistance of divine power he framed that Structure. Vales.
• * 1.24

  Jo. 5. 19.
• * 1.25

  See Exod. 35. 31.
• † 1.26

  Eusebius▪ here us'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 improperly, making it to signifie a Tabernacle; whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly, a Temple: we read in Exod. chap. 38. that Beseleel built the Tabernacle of the Lord, not the Temple. Vales.
• p 1.27

  This word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is a Metaphorical term, taken from the Heathen Priests, who carried the Images of their Gods upon their shoulders. Vales.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So 'tis worded in the original.
• q 1.29

  He al∣ludes to the Hercu∣lean La∣bours, or Combats. Vales.
• * 1.30

  Psal. 8. v. 2.
• r 1.31

  The phrase here is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which Valesius renders thus▪ [Itaque illi deo invisi, nunc amplius non sunt, quando ne tum quidem erant:] and we thus, [Now therefore these persons, hated by God, are not, nor were they then.] It seems to be an imitation of Dionysius Alexandrinus his expression; who in his Epistle to Harmammon (part whereof is quoted by our Eusebius, at book 7. chap. 23.) speaks thus concerning Macrianus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now he is not, for he never was.] Vales.
• * 1.32

  Psal. 37. v. 14, 15.
• * 1.33

  Psal. 9. 6. Their me∣morial is perished 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with them; in the Se∣ptuagint the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a sound.
• † 1.34

  Psal. 9. 5.
• ‖ 1.35

  See Psal. 18. 41.
• † 1.36

  Psal. 20. v. 8.
• * 1.37

  Psal. 73. v. 19.
• † 1.38

  The Church of God.
• * 1.39

  Isal. 35. v. 1, 2, 3, 4, 6, 7. Our Authour quotes this Text, as it is in the Version of the 72; according to which we tran∣slate.
• * 1.40

  He al∣ludes to Psal. 74. v. 7.
• * 1.41

  See Psal. 80. v. 12, 13.
• † 1.42

  Heb. 12. v. 6.
• * 1.43

  Isai. 35. v. 6.
• † 1.44

  We read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the foun∣tain] not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] The Fuk. & Sa∣vil. M. SS. confirmour reading. Vales.
• * 1.45

  See Hag. 2. 9.
• s 1.46

  Christoph. thought that these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] were spo∣ken con∣cerning the Temple; whereas by them is meant the space be∣twixt the Porch and the Temple. This space was inclo∣sed (says He) in figure of a Quadrangle, and beautified with four opposite Cloysters by Paulinus. Vales.
• t 1.47

  This [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] very well rendred, [intercolumnia, the space betwixt the Pillars,] was fill'd up with latticed bars of wood, which reached upwards an indifferent height: here also Eusebius useth [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to signifie [height] which is not taken notice of by Tran∣slatours. Vales.
• u 1.48

  He means that middle space in the open air, which was encom∣passed on every side with the four Cloysters; it was of the same figure with those which in the modern Monasteries are called Pratella. For that which the Monks call a Cloyster is nothing else but four covered walks, within which is that vacancy in the open air, by them termed Pratellum. Moreover, in some Monasteries, this vatancy in the open air is fenced in with rails, after the same manner that Eusebius says the Atrium, [the Court, or Yard] was, wherein the Church of Tyre stood; which is done to hinder boys from going into that open place, which is usually planted with flowers. This vacant place is in Latine properly termed Atrium. Vales.
• † 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after you have seen these things, or after you have entertained your self with be∣holding these things. Musculus's version of it is horum conspectu prae∣terito, after you have passed seeing these things, which Version of Musculus's is rather to be fol∣low'd then that long circumlocu∣tion of Christophorson's, by which he translates this place thus, Quinetiam quo istas res ad oculos capiendos magnâ operum varietate concinne illustrarent: which tran∣slation agrees not with Eusebius's words. Vales.
• * 1.50

  See Psal. 104. v. 16.
• * 1.51

  For whom these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ben∣ches or seats were made, 'tis some difficulty to resolve, (that is,) for what degree of order of men they were intended. Leo Allatius in his second Epist. De Templis Gracor: supposes these benches were made for the common use of the Laity, The same says Clemens, in his Constitut, Apost. B. 2. cap. 57. But Eusebius means another thing. For afterwards, where he explains the whole Fabrick of this Church Allegorically, he says that by the Thrones, the Bishops and Presbyters were meant: but by the Benches, the Deacons, and others that served in the Church. Wherefore these benches were rather designed for those who served in the Church, than for the Laicks. Indeed the Laity were not permitted to sit in the Church. So says Optatus in his fourth book, and which words of his we must so understand, that in a congregation in the Church, during the time of Divine Service, the Laicks were not permitted to sit down; but when the Service was ended, they had liberty to sit. So also says Athanas. in his Epist. Ad Solitar. Vales.
• * 1.52

  See note (y.)
• y 1.53

  Christophorson renders this place thus; atque adeo ad sene∣stras inferioris templi affixit, and therefore joyned them to the win∣dows of the lower temple: the meaning of which Version I un∣derstand not. For I can't ap∣prehend how the Exhedra (i. e. the Vestries, or Lower buildings which stood on the sides of the Ca∣thedral and were joyned to it) could be fixed to the windows. Christophorson supposed that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the term here used in the Greek) did signifie windows. Indeed, Euscbius, speaking a lit∣tle above concerning the win∣dows through which the light was conveyed into the Porches, uses this term [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which Christophorson translates windows. But in this place, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put by its self, without being joyned to any other word, it can't signifie windows. Either therefore Eusebius means, by this term here used, the doors of the Cathedral, which a little before he calls [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or else cer∣tain walks, through which there was a passage to the Cathedral▪ which Paulinus, in his twelfth Epist. calls Transennae. But 'tis my judgment that the doors of the Cathedral are hereby meant. Fur∣ther, by those Oeci, and Exhe∣drae, Eusebius means the Baptistery, the consistory, and the place where they saluted one another; which were joyned to the Cathedral. Vales.
• z 1.54

  We observed before (see Book 1. Chap. 1. note b.) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the term that oc∣curs here) signifies not only Christ's Incarnation; but that, whatever our Saviour did in the flesh in order to the procuring man's salvation, is in general termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See the au∣thorities there quoted. This place also evidently demon∣strates the same, where Euse∣bius terms not only the Death, but the Resurrection also of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispensations, in the plural number. Vales.
• * 1.55

  Esaias 61. 10, 11, Our Au∣thour quotes the words of the Septu∣agint; and we tran∣slate ac∣cordingly.
• * 1.56

  Esai. 54. 4, 5, 6, 7, 8.
• † 1.57

  Esai. 51. 17, 18, 22, 23.
• * 1.58

  Esai. 52. 1, 2.
• ‖ 1.59

  Esai. 49. 18, 19, 20, 21.
• a 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here very well rendred by Christoph. Exor∣nator spons••, the Dress••r of the Bride. Musculus renders it not amiss Paranymphus, (i. e.) one who is to take care of all things that appertain to the Bride. Vales.
• b 1.61

  Eusebius here calls the soul of Man▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) a self intelligent substance, because naturally and of it self it under∣standeth. So the Philosophers call spiritual substances, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as we call Intelligen∣tias, Intelligences. But Christoph▪ being grosly mistaken, takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and accordingly renders it, Substantia Sol•• men∣tis intelligentiâ cognita, a sub∣stance which can only be compre∣bended by the understanding of the mind. But there is a difference betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) intelli∣gible, that which may be com∣prehended, or, understood, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) intellectual, that which does understand, or comprehend▪ For example's sake, Chimara, and all such Fictions of the under∣standing are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intelligible, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intellectual or in∣telligent. Nebridius in his 71 Epist. to both Augustines, doth very well distinguish betwixt these words. Vales.
• * 1.62

  Levit. 26. 12.
• c 1.63

  By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eu∣sebius means malleoli, darts be∣smeared with wild-fire, and such fire-balls as are flung from the walls, upon Enemies; here he imitates that place of Saint Paul▪ where he makes the Devil to be armed with fiery darts with which he fights against men. See Ephes. 6. 16. Vales.
• d 1.64

  What was here meant by [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which we render [Priests consecrated to him for ever] Translatours un∣derstood not; and have there∣fore misinterpreted it. There were two sorts of Priests, some annual; such were those the Jews had, under the Roman Go∣vernours; and such were almost all the Gentile Priests. Others were Perpetual, which they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This an old inscription in Gruter, (pag. 313.) does ma∣nifest. And also the old Coins of the Perpereni; which Jac. Sir∣mondus publish'd; where we met with ▪〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdos perpetuus, a perpetual Priest. Hence 'tis that Eusebius calls the Priests of the Christians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ because their Priesthood was not yearly, but Perpetual: like the Priesthood of Christ: who is a Priest for ever after the order of Meichisedech; as saith the Prophet. The word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] our Authour uses frequently to signifie Priests: see the third chapter of this book; where we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sacred Duties or per∣formances of the Priests. In our Version of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we follow Velleius Paterculus, who calls those Magistrates, Perpetui, which the Athenians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mu∣natius Felix (in Gestis Purga∣tionis Caeciliani) is call'd Flamen Perpetuus. This Dignity for brevities sake was commonly no∣ted by these Characters, FL. PP. i. e. Flamen Perpetuus, a Per∣petual Priest. These Priests are mentioned in the second Law God. Theod. Vales.
• e 1.65

  Instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we should rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the old Maz. M. S. does (that is,) adjudging or attributing to every one his place. Mark what follows in the Chapter. But should any desire to retain the common reading I would not re∣sist it much: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in Hesychius) is explain'd by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dividere, to divide. Vales.
• * 1.66

  Esai. c. 54. v. 11, 12, 13, 14.
• f 1.67

  By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to watch at the Gates and con∣duct those that come in.) Eu∣sebius here meanes the Sub-Deacons, who kept the Gates of the Church, and conducted all that came in to their particular places: (viz.) The Catechumens, Penitents and Possessed with evil spirits, into the Narthex (or Church Porch,) or into the Catechumenium, (or place where they Catechised;) but the believers into the Quire. See the 22 Canon of the Council of Laodicea, and Zonaras's and Balsamo's notes upon it. Vales.
• g 1.68

  We have before noted in note (u.) of this chapter, that that void open place betwixt the Portico and the Church is call'd by the Latines Atrium the Court. The Greek's (as here) call the same place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: this word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] frequently occurrs in the Gospel, and is always by the old Translatour render'd atrium. Vales.
• h 1.69

  'Tis dif∣ficult to render this word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here used by any Latine word. Muscul•••• renders it Propugnacula▪ Bul∣warks. Christoph. Repagula, Bars. I have translated it Obices, Bolts. Vales.
• i 1.70

  The word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] must be blotted out; for it troubleth the sense; it crept in here out of the upper line. Vales.
• * 1.71

  See note (••▪)
• k 1.72

  By these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not far removed from that clear in∣spection into the Mysteries which the believers enjoy] I say by these words Eusebius means those who amongst the antient Christians were called Competentes. These were certain holy Candidates of Baptism as it were. Eusebius here makes three degrees or ranks of the Catechumeni. The first were those who had learned the Creed: (i. e.) the Principles of Chri∣stian Religion. These he com∣pares to the out wall of the Church. The second were those to whom a short Exposition of the Gospels was delivered. These he compares to the Pillars which were placed in the Court made like a Quadrangle. The next are the Competentes, who were next to the Perfect Believers. But if any one by the first rank would rather understand▪ the promiscuous multitude of the Laicks, and by the second rank those of the Laity which were the more learned: I will not be much averse to that Explication. Vales.
• l 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the term used at this place, may be render'd Gates, as well as windows. Vales.
• m 1.74

  At these words we have (in the Maz. M. S.) a long Scholion in the Margin, inveighing against this Authour as being Heretical, and against this passage a•• being blasphemous, in regard it makes the Son inferiour to the Father, and attributes the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] first place to the Father, and the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] second to the Son. In the Med. M. S. we meet with this short Scholio•• at the Margin here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] and this also is Blasphemy.] Vales.
• n 1.75

  This place is eminent for the commendation of the Chastity and Continency of the Clergy: But its excellence lay heretofore undis∣covered, because of the erroneous Version of Translatours: The cause of the mistake in them was the false punctation in Steph. Edit. and in the Kings M. S. but the Maz. and Med. M. SS. do with good reason reject that puncta∣tion. Vales.
• † 1.76

  Acts c. 2. v. 3.
• o 1.77

  He means the Presbyters, who had the second degree of the Priesthood. Here he com∣pares the Bishop and Presbyters to the Thrones of the Church: and the Deacons to the Benches. Vales.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, su∣pinis mani∣bus; so Valesius: pronis ma∣nibus; so Christo∣phorson.
• p 1.79

  Here Eusebius (having spo∣ken largely concerning the double Fabrick of the Church (that is) the material and spiritual; and compared them together,) ele∣gantly makes a transition to that heavenly Hierusalem which is the idea and original pattern of this Church on earth. But the tran∣slatours through their inadver∣tency took no notice of this ele∣gant Apostrophe. Vales.
• * 1.80

  See Heb. 12. 22, 23.
• † 1.81

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the reading should un∣doubtedly be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no mortal, &c.] Vales.
• * 1.82

  1 Cor. c. 2. v. 9.
• † 1.83

  Psal, 103. 3, 4, 5, 10, 12, 13.