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. XLIII. Again Concerning the Church at Bethlehem.

FOr, she forthwith dedicated two Churches to that God whom she had adored: the one at the Cave * 1.1 wherein Christ was born: the other on the Mountain † 1.2 whence he had ascended into Heaven. For ‖ 1.3 Emanuel endured to be born for us a 1.4 under the earth: and the place of His Na∣tivity is by the Hebrews termed Bethlehem. And therefore the Empress most dear to God, ador∣ned the place where the Theotocos was delivered, with admirable Monuments, and illustrated that Sacred Cave with all manner of Ornaments. Not long after which, the Emperour honoured it also with Imperial sacred Gifts; increasing his Mo∣ther's * 1.5 Magnificence with Monu∣ments of Silver and Gold, and b 1.6 with various Curtains. Further, the Em∣perour's Mother, † 1.7 in memory of his Ascent into the Heavens who is the Saviour of all, raised stately Edi∣fices in the Mount of Olives; erecting a sacred House c 1.8 together with an holy Church upon the very top of the Mount.

d 1.9 Moreover, here (as the true History attests,) the supream Saviour c 1.10 in the very Cave informed his * 1.11 disciples in secret Mysteries. But the Emperour himself in this place also reverenced the supream King with all manner of sacred Gifts and Orna∣ments. And these two stately and most beauti∣full Monuments worthy of an eternal Memory, [erected] at the two sacred Caves, Helena Augusta the Religious Mother of a Religious Emperour, dedicated to God Her Saviour, being the indications of a pious affection; Her Son reaching out to Her the right hand of His Imperi∣al power. Not long after which, this aged woman received a † 1.12 reward worthy [of her Labours.] For, having passed the whole time of her Life, unto the very Threshold of old age, in all manner of feli∣city, and having as well in words as deeds brought forth plentifull fruits of the saving precepts; and having for that reason lead a Life void of trouble and grief, in the greatest healthiness both of body and mind; at length she obtained from God, both an end befitting her piety, and a re∣ward also of her good [works,] even in this life present.

Notes

• * 1.1

  Or, Of the Birth.
• † 1.2

  Or, Of the Ascent.
• ‖ 1.3

  Or, God with us.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chri∣stophorson has not rightly ex∣prest the force of the Greek word; who renders it in terris nasci, to be born—in the earth. For Euse∣bius says more, viz. that the Lord for our sake would be born in a Cave under-ground. Saint Jerom's words in his Epitaph of Paula are these; Bethlehem & in Specum Salvatoris in∣troi••ns, entring into Bethlehem and into the Cave of our Saviour. And a little after; orare in Speluncâ, in quâ virgo puerp••ra dominum infantem fudit, &c; to pray in the Cave, wherein the Child-bed-Virgin brought forth the infant Lord. Whence by the by it appears, that where∣ever Eusebius has made use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it ought to be rendred Specum or Speluncam, a Cave. For so the Latines term it, not antrum, a den, as Christophorson renders it. Vales.
• * 1.5

  Or, Stu∣dies of E∣legancy.
• b 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I approve not of Christophorson's translation, who renders it aulaea. For aulaea befit a scene rather than agree with a Church. I chose therefore to translate it Vela, Cur∣tains; for there were Curtains in Churches. And they were made use of both in the doors of Churches; (concerning which see Epi∣phanius in his Epistle to John Bishop of Jerusalem, which Letter Saint Jerome has done into Latine;) and about the Altar also, of which sort some are to be seen even at this time amongst us. Further, the Curtains which hung before doors, were by Grecians termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word occurs in Chosroes's Letter recorded in Theophilactus Simocatta, Book 5; Chap. 14.—&c.—See Evagr. Eccles. Histor. Book. 6, Chap. 21▪ note (f.) Vales.
• † 1.7

  Or, Ex∣alted the memory—by statley, &c.
• c 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some thing seems to be wanting here, or at least the words are transposed. Therefore I would have the place restored thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, erecting a sa∣cred, &c. But Christophorson understood these words so, as if Eusebius should say, that Helena built two Churches in the Mount of Olives; one on the top, the other in the Cave: which nevertheless I do not think to be true. For the Authour of the Jerusalem▪Itinerarie tells us, that one Church was built there by Constantine. And Eusebius in his Panegyrick (chap. 9. towards the end;) speaking of that Martyrium which Constantine built at Jerusalem, expresses himself in the same manner as he does here; viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Where you see, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are joyned, and used concerning one and the same Church. And he terms the Basilica, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because people came thither to pray; but the whole Sacred House (which being inclosed within one circuit, contains within it self the Atrium, Porticus's, Secrelaric, Baptistcrie, and the Church it self;) he terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which Eusebius does most plainly declare below, at chap. 50 of this book, where he speaks concerning the Dominicum Aureum which Constantine built at Antioch. And thus the passage of Eusebius in the close of his Panegyrick concer∣ning Constantine's Tricennaliae is to be explained; as likewise a passage in his tenth book, and another in chap. 45. of this book; where he joyns together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis something otherwise in the fifth Law Cod. Theod. de his qui ad Ecclesias consugiunt. For there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is called the Basilica or Oratory where the Altar is. But the Church is termed that whole Building within the circumference whereof are contained the Atrium, Porticus's, Cells, Baths, and lastly the Oratory it self. Vales.
• d 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Author of the Iti∣nerarium Hierosoly∣mitanum has these words; Inde ascen∣dis in mon∣tem Oli∣veti, ubi dominus discipulos docuit ante passionem, Thence you go up to Mount O∣livet, where our Lord taught his Disciples before his Passion. Bede (in his book de Locis San∣ctis, chap. 7.) has this passage; Tertia quoque ejusdem montis ad australem Bethaniae partem Ecclesia est, &c; There is a third Church a••so of the same Mount at the South part of Bethanie, where the Lord before his Passion spoke to his Disci∣ples concerning the day of Judgment. He means the place in Saint Mathew chap. 24. This Sermon therefore Eusebius here terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secret Mysteries, because the Lord then spake concerning secret things, viz. about the end of the world, concerning Christ's coming, and the last judgment. For even the Apostles came then to the Lord secretly, as Saint Matthew says; in regard they were desirous to know Mysteries, and the Revelation of things future, as Jerome on Mathew writes. But that which Eusebius says (viz. that our Lo••d delivered these Mysteries to the Apostles in the Cave,) is not expresly recorded in the Gospel. Yea, the contrary seems possible to be made out from the Gospel. For 'tis related therein, that the City Jerusalem was in sight to the Disciples, when our Lord Preach't these things. They were not therefore in the Cave, but in an open place. Yet it may be answered, that that Cave, had several holes, of which sort there were many Caves in Palestine, as the Itineraries inform us. Indeed, whereas Saint Matthew affirms, that the Disciples came to our Lord se∣cretly, 'tis probable that that discourse in the Cave was made by Our Lord whilst he stayed there. Vales.
• c 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first word is to be expunged, as being superfluous. Eusebius seems to allude to the usage of the Gentiles, who performed their Mithriaca Sacra [Sacrisices in honour of the Sun] in a Cave, as Porphyry, (in his book de Abstinentia,) Jerome, and others inform us. The Fuketian Manuscript confirms our con∣jecture, in which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting. Vales.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compa∣nions.
• † 1.12

  Or, The fruit.