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. XVI. How (when the Emperour prohibited the Chri∣stians from being educated in the Grecian Li∣terature,) the two Apollinaris's betook them∣selves to writing of Books.

BUt, that Imperial Law, which prohibited the Christians from being educated in the Gre∣cian Literature, made the two * 1.1 above mentioned Apollinaris's far more eminent than they had been before. For, whereas both of them were persons well skilled in humane Learning, the fa∣ther in Grammar, the son in Rhetorick, they shewed themselves very usefull to the Christians at that juncture of time. For the father, being an exquisite Grammarian, † 1.2 composed a Gram∣mar agreeable to the form of the Christian Re∣ligion: he also turned the Books of Moses into that termed Heroick verse: And likewise paraphra∣sed upon all the Historical Books of the Old Testa∣ment; putting them partly into † 1.3 Dactylick Verse, and partly reducing them into the form of * 1.4 Dra∣matick Tragedy. He [designedly] made use of all sorts of Verse, that no mode of expression [peculiar to] the Grecian Language, might be unknown, or un-heard-of amongst the Christians. But the Younger Apollinaris, a person provided with a good stock of Eloquence, explained the Gospels, and Apostolick writings, by way of Dialogue, as Plato amongst the Grecians [had done.] Having rendred themselves usefull after this manner to the Christian Religion, by their own Labours they vanquished the Emperours subtlety. But Divine Providence was more pre∣valent and powerfull, than either these persons industry, or the Emperours attempt. For that Law quickly became extinct, together with the Emperour [who made it,] as we will mani∣fest in the procedure [of our History.] And these mens Works are reputed no otherwise, than if they had never been written. But some one will perhaps make this formidable objection a∣gainst us; How can you affirm these things to have been effected by Divine Providence? For, it is indeed evident, that the Emperours sudden death proved very advantagious to the Christian Religion. But certainly, the rejecting of the Christian writings composed by the two Apol∣linaris's, and the Christians beginning again to be cultivated with an education in the Grecian Literature, can in no wise be of advantage to Christianity. For, the Grecian Literature, in re∣gard it asserts * 1.5 Polytheism, is very pernicious. To this objection we will (according to our ability) make such a return, as at present comes into our mind. The Grecian Learning was not admitted of, either by Christ, or his disciples, as being di∣vinely inspired; nor was wholly rejected, as hurt∣full. And this, in my opinion, was not incon∣siderately done by them. For, many of the Philosophers amongst the Grecians were not far from the knowledge of God. For, [being furnished] with a discursive knowledge, they strenuously opposed those that denied Gods Pro∣vidence, of which sort were the Epicureans, and other contentious [Cavillers;] and con∣futed their ignorance. And by these Books they rendred themselves very usefull to the Lovers of piety: but they apprehended not the principal head of Religion, because they were ignorant of the Mystery of Christ, † 1.6 Which hath been hid from generations and ages. And that this is so, the Apostle in his Epistle to the Romans does declare, in these words: * 1.7 For the wrath of God is re∣vealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in un∣righteousness. Because that which may be known of God, is manifest in them. For God hath shewed it unto them. For the invisible things of him from the Creation of the world, are clearly seen, being un∣derstood by the things that are made, even his eternal power and Godhead, that they may be without excuse: because that when they knew God, they glorified him not as God. From these words 'tis appa∣rent, that they had the knowledge of the truth, which God manifested unto them. But they were obnoxious, in regard when they knew God, they glorified him not as God. Whereas therefore [the Apostles] prohibited not an education in the Grecian Learning, they left it to the choice of such as were desirous of it. Let this be one argument, in answer to the objection made against us. Another is this, The divinely inspired Scri∣ptures do indeed deliver doctrines that are admi∣rable and truly divine: they do likewise infuse into [the minds of] those that hear them, both an eminent piety, and exact course of life; and also exhibit to persons that are studious a faith acceptable to God. But they teach not an art of reasoning, whereby we may be enabled to answer those that resolutely oppose the truth.

Besides, the Adversaries are then most effectually baffled, when we make use of their own weapons against them. (But, the Christians could not be furnished herewith, from the Books written by the Apollinaris's.) Which when the Emperour Julianus had accurately considered, he by a law prohibited the Christians from being instructed in the Grecian Literature. For he very well knew, that the fables [therein contained] would render the opinion he had imbibed, obnoxious to reproach. Which fabulous stories when Socra∣tes (the eminentest of the Philosophers amongst them) contemned; as if he had been a person that attempted to violate their Deities, he was condemned. Further, both a 1.8 Christ and also his Apostle do give order, that we should be skilfull Exchangers of mo∣ney, * 1.9 that we should prove all things, holding fast that which is good; and to † 1.10 beware, least any man spoil you through Philosophy and vain deceit. But, we shall never obey this [precept,] unless we can possess our selves of the Adversaries weapons; and whilst we are in possession of them, we are not to entertain the same sen∣timents with our Adversaries: but must abominate the evil: and, retaining what is Good and true, examine all things we embrace. For Good, where-ever it is, is the property of truth. But if any one does suppose, that by asserting these things we use violence [to∣wards the Scriptures by wresting of them,] let such a one consider, that the Apostle does not only not forbid our being instructed in the Gre∣cian Learning; but he himself seems not to have neglected it, in regard he knew many sayings which were spoken by the Grecians. For, whence took he an occasion of using this saying, * 1.11 The Cretians are always lyers, evil beasts, slow-bellies, except it were from his perusal of the b 1.12 Oracles of Epimenides the Cretian, a person that was an Ini∣tiator? Or whence knew he this, * 1.13 For we are also his off-spring, unless he had been acquainted with the Phoenomena of Aratus the Astronomer. Moreover, this, † 1.14 Evill communications corrupt good man∣ners, is a sufficient evidence that he was not unacquainted with Euripides's Tragedies. But, what need is there of making a large discourse concerning these things? For, 'tis evident, that antiently, by an uninterrupted usage as it were, the Ecclesiastick Doctors studied the Grecian Arts and Sciences, untill they arrived at a very great age: and this [they did,] partly upon account of [gaining] Eloquence, and of * 1.15 poli∣shing the mind; and partly in order to a confutation of those things, concer∣ning which [the Heathens] were mis∣taken. Let thus much be said by us, according to our capacity, upon account of the two Apolli∣naris's.

Notes

• * 1.1

  Book 2. chap. 46.
• † 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compiled an art of Grammar conform to the Chri∣stian mode.
• † 1.3

  See Sca∣lig. Poct. book 2. chap. 6.
• * 1.4

  Or, Tra∣gedy that might be represented by Actors.
• * 1.5

  Or, a multitude of Gods.
• † 1.6

  Col. 1. 26.
• * 1.7

  Rom. 1. 18, 19, 20, 21.
• a 1.8

  At what place this precept of our Saviours [that we should be skilfull mony-changers] does occur, is uncertain. For 'tis not to be met with in the Gospels. But, in as much as Origen and Jerome do agree, that this com∣mand was given by our Saviour, and was afterwards inculcated by the Apostle; I am of the same opinion with the Learned Usher, who supposes, that that saying of our Saviour was recorded in the Gospel according to the Hebrews. Further, this saying is frequent∣ly mentioned amongst the An∣tients. Amongst the rest, Palla∣dius makes mention of it in the Life of John Chrysostome. See Euseb. Eccles. Hist. book 7. chap. 7. note (a.) and the following remark. Vales.
• * 1.9

  1 Thes. 5. 21.
• † 1.10

  Colos. 2. 8.
• * 1.11

  Titus 1. 12.
• b 1.12

  Epimeni∣des did in∣deed pre∣dict many things, partly to the Atheni∣ans, partly to the Lace∣daemonians, and partly to the Cre∣tians, as may be seen in Di∣ogenes La∣ërtius: (See Laërtius in Epimened.) But I never read, that o∣racles were written by him. Suidas affirms, that he wrote some mysticall and expiatory Poems, and some other obscure things. These there∣fore must be stiled Oracles. Epimenides was a person incomparably well skilled in Lustrations and Consecrations. In his Lustrations or purgations, he made great use of the Sea-Onyon: and therefore one kind of it was from him called the Epimenidian-Sea Onyon. So Theo∣phrastus, book 7. chap. 10. Hence it appears, why Socrates termed Epimenides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Initiator. Vales.
• * 1.13

  Acts 17. 28.
• † 1.14

  1 Cor. 15. 33.
• * 1.15

  Or, exerci∣sing.