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. LX. Constantine's Letter to the Antiochians, that they should not draw away Eusebius from Caesarea; but should seek another [Bishop.]

VICTOR CONSTANTINUS MAXIMUS AUGUSTUS, To the people of Antioch.

HOw gratefull and pleasing is the Concord a∣mongst You * 1.1 to all the prudent and wise men of this Age! Even I my Self, Brethren, have determined to embrace You with an everlasting affection; being invited thereto both † 1.2 by the Rule of Religion, and by your way of Life, and also by your love and favour. This is most certainly the genuine product of Blessings, to ‖ 1.3 act with an understanding that is right and sound. For what can so much become you? a 1.4 Wonder not there∣fore, if I shall affirm the Truth to have been to you * 1.5 a cause of safety, rather than of hatred. Indeed, amongst Brethren (to whom one and the same affection of mind, and a progress in the way that is right and just, doth by Gods assistance promise an enrollment into the pure and holy fa∣mily;) what b 1.6 can be more goodly and valuable, than with a joy and unanimity of mind to rest contented at their beholding the Blessings of all men? Especially, in regard the instruction of the divine Law incites c 1.7 your purpose of mind to † 1.8 a greater perfection, and because 'tis our desire that your judgment should be confirmed by the best determinations. This will perhaps seem strange to you; what namely this preface of our ‖ 1.9 Let∣ter should mean. Truly, I will neither avoid, nor refuse to declare the rea∣son of this matter. For I confess that I have per∣used the Acts, wherein both from your honour∣able commendations and Testimonies in reference to Eusebius Bishop of Caesarea, (whom I my Self also have long since very well known, on ac∣count as well of his Learning as his Modesty;) I perceive you have an d 1.10 inclination towards him, and are desirous of making him your own. What, think you, came into my mind, who am e 1.11 earnestly hastning to an accurate disquisition of * 1.12 what is right and true? What a care and solicitude [do you believe me] to have taken on account of that your desire? O Holy Faith, which by the Words and Precepts of our Saviour dost exhibite to us as 'twere an express † 1.13 representa∣tion of Life; with what trouble woul∣dest even Thou thy self resist ‖ 1.14 Sinners, unless Thou shouldest wholly refuse to serve in order to gain and favour! Indeed to Me, he seemes to have f 1.15 conquered even Victory her self, who * 1.16 makes Peace his more earnest study and endeavour. For where that which is decent, is law∣full to any one, no body can be found who is not highly pleased with it. I be∣seech you therefore, Brethren, on what account should we so determine, as thereby to procure others an injury? For what reason do we follow those things, which will certainly overthrow the Faith of Our Opinion? Indeed, I do highly praise that person, who by you also is approved of as worthy of honour and affection. Nevertheless, that (which amongst all should remain firm and ratified,) ought not in such a manner to have been * 1.17 enervated, as that all persons should not be contented g 1.18 with their own Limits, nor all enjoy their domestick Bles∣sings; and that in a search after those who might e∣qually seem worthy of the Bishoprick, not only one, but many persons should not be † 1.19 produced comparatively of equall worth with ‖ 1.20 this per∣son. For when neither * 1.21 Ter∣rour nor Roughness gives a∣ny disturbance to Ecclesiastick Honours, it happens that those [Honours] are alike in themselves, and † 1.22 are in all things equally desireable. Nor is it agreeable to rea∣son, that a deliberation concerning this matter should be made h 1.23 to the injury of others: in re∣gard the minds of all men, whether they may seem to be i 1.24 meaner or more illustrious do equally ad∣mit

of and keep the divine * 1.25 Dogmata; so that, as to what relate•• to the Common † 1.26 Faith, one sort of persons are in nothing inferiour to another. k 1.27 But should we plainly de∣clare the Truth, any one might with good reason af∣firm, that this is not to de∣tain a man, but rather to take him away by force; and, that what is done is an act of Violence▪ not of Justice. And whether the * 1.28 generality of the people think thus, or otherwise, I my self do plainly and bold∣ly affirm, that this business gives occasion for an accusation, and does raise the disturbance of no small tumult. For, even lambs do shew the † 1.29 force and strength of their teeth, as often as (the usual care and Con∣cern of their Shepherd for them growing more remiss,) they perceive themselves deprived of their former guidance and looking to. Now, if these things be thus, and if we are not mistaken; in the first place, Brethren, consider this. (For many, and those great advantages will offer them∣selves to you even at the very beginning.) First of all [I say consider this;] whether the ‖ 1.30 af∣fection and love you have one towards ano∣ther will not be sensible of some abatement of it self. Then [weigh this also,] that that person who l 1.31 came to you on account of good advice, does from the divine Judgment reap to himself the due fruit of Ho∣nour; in regard he has re∣ceived no mean favour from that Honourable Testimony which you by a general con∣sent have given of His * 1.32 Vir∣tue. Lastly [consider,] m 1.33 that 'tis agreeable to your usage, to make use of a care and diligence which becometh good judgment, in your look∣ing out for such a man as you stand in need of; so as that you may avoid all man∣ner of tumultuous and disor∣derly Clamour. For such sort of Clamour is always † 1.34 noxious;n 1.35 and from the * 1.36 collision of several men one against the other, sparks and fires are usually raised. May I therefore so please God and you, and may I so leade a Life a∣greeable to your desires and wishes, as I Love you, and the Calm Port of your Mildness; o 1.37 since you have cast out that silth, and instead thereof have brought in Concord with good Morals, and have put up [A-boord your Ship] the firm Flag [of the Cross;] p 1.38 Steering a prosperous course to the Light it self, with Rudders of Iron, as one may say. Where∣fore, q 1.39 convey on Boord your Ship the incor∣ruptible Cargo. For, whatever could any way defile the Vessel, is drawn out by the Pump as 'twere. Now therefore, use your utmost endea∣vours, that your enjoyment r 1.40 of all these Blessings may be such, as you may not a second time seem, either to have determined any thing at all, with an inconsiderate and unprofitable desire, or from the beginning to have attempted what is disa∣greeable. God keep you, Beloved Brethren!

Notes

• * 1.1

  Or, To the pru∣dence and wisedom of the world.
• † 1.2

  Or, By the Law.
• ‖ 1.3

  Or, Have made use of.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is cor∣rupted; the mea∣ning of it I have pick't out as well as I could. And in the first place, I think it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wonder not therefore. Then, a little af∣ter write thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to whom one, &c; as the reading is in the excellent Fuketian Copy, whereto S^r Henry Savil's, and Turnebus's book do in part agree. Vales.
• * 1.5

  Or, An occasion of salvation.
• b 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After these words Scaliger and others have inserted these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I found written also in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉's book. But I can't approve of this their conjecture. For, what should the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be? I had much rather read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, than with a joy, &c. For, Constantine says that it does not become Christians to grieve at the Blessings of others, and to draw away the Bishops of neighbouring Cities from their own Churches, because they may be eminent for knowledge and virtue. For the Antiochians would have done that; who, after they had deposed Eustatbius, requested, that Eusebius Bishop of Caesarea might be made their Prelate. In the Fuketian Copy, after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is a point set at the top. Then the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nor is it other∣wise in Turnebus's Copy. S^r Henry Savil had mended it thus at the margin of his Copy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which reading, whether it proceeded from conjecture, or was taken out of some Manuscript Copy, I can't approve of. Indeed I had rather reade thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that the meaning may be the same with that which I have set above. Vales.
• c 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophorson did not rightly understand this place. For Constantine means that earnestness or vehemency of their minds, wherewith the Antiochians had purposed to procure Eusebius to be their Bishop. As a little afterwards by the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he means the Judgment wherewith they had elected the same person. I read therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and because 'tis our desire that your judgment, &c: as the reading is in the Fuketian and Turneb. Copies. Vales.
• † 1.8

  Or, A more beau∣tifull di∣rection.
• ‖ 1.9

  Or, Dis∣course.
• d 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Old Sheets of the King's Library the rea∣ding is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which plea∣ses me mightily. But the Fuk. Sa∣vil. and Turneb. Copies give us another reading▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• e 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but it should be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vov, ear∣nestly hast∣ning to. In the Fuke∣tian Copy I found it written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vov 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It might also be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vov, who am raised. Vales.
• * 1.12

  Or, The better.
• † 1.13

  Or, I∣mage.
• ‖ 1.14

  Or, Sins.
• f 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A most e∣legant sen∣tence, which Christo∣phorson un∣derstood not. Indeed to me, says Constantine, he seems to have conquered Victory her self, who is earnestly studious of Peace. Therefore, after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [or, endeavour, in our Version] a point must be placed; as 'tis in the Kings and Fuketian Copy, and in the Old Sheets. Vales.
• * 1.16

  Or, More ear∣nestly strives for Peace.
• * 1.17

  Or, Weakened.
• g 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That is, every one should be contented with their own Limits. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Boundary or Limit of grounds; whence those Writers are termed G••omatici, who have written concerning the Boundaries of fields. After the same way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is promiscuously taken amongst Graecians, as well for a Sentence, as a Limit. For as a Limit does bound Fields, so does a Sentence ter∣minate strifes and controversies. Further, in my judgment it should be writen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although in the Fuketian and Turneb▪ Copies the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor enjoy all their domestick, &c. Vales.
• † 1.19

  Or, Proposed.
• ‖ 1.20

  Eusebius.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Va∣lesius renders it, nei∣ther roughness nor violence.
• † 1.22

  Or, Are to be accounted of equal price; so Valesius.
• h 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to another injury. It must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the injury of others. 'Tis not becoming, says Constantine, that a deliberation of this nature about the choosing a Bishop into Eustathius's place, should bring an injury upon others. Nor ought ye to spoil other Churches. A little after, I am of the same opinion with Scaliger and Christophorson, who have mended it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so I found it written in the Fuk. and Savil. Copies, and in the Old Sheets. Vales. In Robert Stephens 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, whether they be inhabitants of a lesser City, such as is Caesarea; or of a greater City, of which sort is Antioch. All, says he, as well the Citizens of smaller, as of greater Cities, are equal with God. Wherefore lesser Towns are not to be de∣prived of their Bishops. Constantine had said the same a little before; namely, that Ecclesiastick Honours are all equal, and are to be accounted of equal value. Vales.
• * 1.25

  Decrees
• † 1.26

  Or, Law.
• k 1.27

  These words may be referred to the preceding period. And so after the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a full point is to be set, and the place rendred thus: So that some per∣sons (as to what relates to the Common Faith,) are in no wise inferiour to others, if we should plainly speak the truth. Where∣fore, this is not to detain a man, but to take him away by force, &c. And thus this place is pointed in the Old Sheets. Vales.
• * 1.28

  Or, Multitudes.
• † 1.29

  Or, Nature.
• ‖ 1.30

  Or, In∣genuity.
• l 1.31

  From these words it may be gathered, that our Eusebius had come to Antioch together with the rest of the Bishops, who in a Synod had condemned Eusta∣thius Bishop of Antioch; and that the Antiochians, after Eustathius's deposition, had a mind to keep him with them. This is what Constantine has said above 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is not a detention, but rather the taking away of a man by vio∣lence. Theodorei tells us the same, book 1. chap. 22. Vales.
• * 1.32

  Or, Probity.
• m 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consider, is to be understood in common. But if any one has a mind to defend the common rea∣ding, I shall not much resist him. Vales.
• † 1.34

  Or, Unjust.
• n 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from the compa∣ring of se∣veral per∣sons toge∣ther. It would doubtless be better to read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, from the col∣lision of many men, sparks and flames are usually raised. The Fuketian Copy hath at length confirmed our conjecture to us; wherein I found it plainly written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.36

  Knock∣ing, or, beating to∣gether.
• o 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophorson renders this place thus: Ex qu•• portu sordibus seditionis praeteritae ejectis, pacato mentis statu concordiam in earum locum inducite: Out of which port having ejected the filth of your past Sedition, in place thereof do you bring in Concord with a calm temper of mind. But in this Version, there are many things which I can't approve of. For first, I am not pleased with his making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mean the filth of Sedition. In my judgment Constantine seems to hint at that cause, on account where∣of Eustathius had been deposed; to wit, the debauching of a certain woman; concerning which whoredome consult Theodoret, book 1. chap. 21. The same thing is likewise intimated by Constantine a little after this, where he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, For, whatever could any way defile the vessel, is drawn out by the Pump as 'twere. At which place nevertheless, Christophorson does again render it the filth of Sedition. But, how filth can be a term properly used in reference to Sedition I can't in∣deed perceive. But no body can doubt, but it may be very proper'y spoken in reference to that incontinency wherewith Eustathius was charged. There is a Metaphor here, taken from Ports, which are wont to be cleansed, as often as they are stopt up with sand, mud; or such like filth. Now, those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred adverbially; and so the reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which displeases me not. May I so please God▪ says Constantine, as I Love you, and the port of your Lenity, after having cast out that filth, you have brought in Con∣cord with good Morals. Indeed, this meaning pleases me much better than the common reading. For now the Antiochians were quiet, and the Sedition was appeased, at such time as Constantine wrote this Letter▪ as 'tis apparent from its beginning. Vales.
• p 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Steering a celestial course to the Light it self. I think it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a prosperous Course. For 'tis a Me∣taphor taken from Navigation. In Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used to signifie a happy Voyage by Sea; and a Ship which Sails with a prosperous gale of Wind, is by Graecians termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• q 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This whole Letter is in many places faulty; but especially this clause does abound with mistakes. For, what is the meaning of these words? I doubt not but it must be read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convey on Boord, &c. Constantine does here make use of a continued Metaphor taken from Naviga∣tion, and compares Christians to Merchants who make Voyages on account of Trade. Saile on, says he, with a prosperous Course to the eternal Light, having erected the Flag of the Cross in your Ships, and carry on Boord your Vessel the incorruptible Goods. For now, whatever could have endammaged the Ship, is Pumpt out. Thus, by making a small, and in a manner no alteration, the meaning does now appear ele∣gant and plain. Vales.
• r 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be written in on word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as S^r Henry Savil had mended it in his Copy. In the Fuke∣tian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The close of this Letter is in my judgment thus to be restored; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which reading I have followed in my Version▪ Constantine terms▪ the desire which the Antiochians had manifested towards Eusebius▪ when they coveted him to be their Bishop, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inconsiderate desire. The affection of the Antiochians towards Eustathius may also be meant; at whose deposition they were vext, and had raised a Sedition. In the Fuk. Sav. and Turneb. Copies, this place is written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the reading is plainer which we found in the Old Sheets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.