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. XI. Concerning Our Lord's Coming in the flesh, what it was, and for what reasons it has hapned.

IF therefore there be any person unworthy of [an acquaintance with] the best way of living, a 1.1 and be conscious to himself, that he hath lived wickedly and in a disordered man∣ner; may he repent and look towards the Deity, having first clear'd the eye of his mind, and being made a stranger to his former most vitious courses. Nevertheless, he ought to rest satisfied▪ if even in his declining age he may b 1.2 attain wisdom. But, no Learning [that has proceeded] from men, was ever any assistance to Us. But, what∣ever things are commendable in mens Lives and Morals, amongst those that have understanding

are all accounted the Gifts of God. Moreover, c 1.3 against those poysoned darts which the Devil has framed, I have no mean Buckler which I may oppose; the knowledge namely, of those mat∣ters which are acceptable to God. d 1.4 Out of which▪ [knowledge] having selected those things that are sutable to the discourse in hand, I will attempt to laud the Father of all things. e 1.5 But, be Thou Thy Self (O Christ, Thou Saviour of all!) favourably present with this design of Our devotion, and do Thou adorn Our dis∣course concerning Thine own power, prescribing to us the way and method of uttering praises. Farther, let no person expect, that he shall hear † an Oration garnished with a singular elegancy* 1.6 of words. For I know accurately well, that that Oration which is soft and loose, and com∣posed to please and allure, will be unacceptable to the prudent; when they who speak, make noyse and applause, rather than a sober and modest discourse, their Care and Business. Some incon∣siderate and impious men do affirm, that Our Christ was deservedly condemned to punishment; and, that he who is the Authour of Life to the living, was himself deprived of life. But, 'tis not in the least strange, that f 1.7 those who have once dared to be impious, and who have * 1.8 taken a resolution neither to be afraid, nor conceal their own wickedness, should assert this. But, that has exceeded the utmost degree of folly and madness, which they seem to have perswaded themselves of; that the immortal God underwent Force from men, and did not [suf∣fer,] meerly out of his own benignity and kind∣ness [towards them.] Nor do they consider, that magnanimity g 1.9 and patience, is neither to be * 1.10 changed by ignominy, nor remo∣ved from its natural constancy and firmness by reproach; but, by conside∣ration and an height of mind, does always break and beat back their fierceness, who invade and assault it. The Clemency of God had indeed resolved, wholly to destroy injustice, and to ad∣vance Modesty and Equity. And therefore, having gathered together the h 1.11 wisest of men, † 1.12 it instituted a most beautifull and most advantagious doctrine to mankind; to the i 1.13 end it might make the Good and Blessed, to emulate and admire his own providence, in reference to worldly affairs. Than which, what can be termed a greater Good? God Himself ‖ 1.14 prescribing the Laws of Justice, and rendring those, who shall deserve to be his disciples, like himself: to the end that, Good∣ness and Virtue being diffused amongst all per∣sons, an everlasting felicity might be procured for men. This is a Glorious Victory; this is true power; this is a mighty work, and most befitting [God;] the amendment namely of all people, and the reducing them to a better Tem∣per. And to Thee O Thou Saviour of all, with praises and acclamations we ascribe the glory of this Victory! k 1.15 But, Thou, O wicked and in∣famous Blasphemy, who dost advance Thy self by Lyes, Reports and Rumours every where publi∣shed; Thou [I say] deceivest young men; and by perswasion dost impose upon youths, and those men who are endued with a childish dispo∣sition; drawing them off from the worship of Him who is l 1.16 truly God; and erecting Images, to which they may pray, and pay an adoration!

That so, being deceived, the Reward of their own senselessness may m 1.17 await them. For they acouse and calumniate Christ the Authour of all Good, who is both God, and the Son of God. I•• not this God de∣servedly worship∣ped by the * 1.18 So∣berest and most prudent Nations and peo∣ple? Who being possest of all manner of power; and al∣ways continuing firm to his own purpose, has not made the least abatement of his innate Clemency. Be gone therefore, Ye Impious! (For that is permitted to You, in as much as no punishment is now inflicted on Your wicked∣ness;) Begone, I say, to your slaughters of Victims, and to Your Banquets, Festivals, and Drunken Debauches. Wherein, under the Mask of Religion, you make pleasures and intemperance your business. You pretend indeed to perform Sacrifices; but in reality you serve your own Lusts. For you know nothing of Good, not so much as the first Command of the Great God; who has both prescribed Laws to mankind, and also given it in charge to his Son, that he should form and govern the Lives and Morals of men: to the end that they who shall lead their lives well and soberly, may, according to the Judgment of His Son, have a second Life allotted them, which will be blessed and happy. I have declared n 1.19 God's Decree concerning the Life of men, neither wandring in ignorance, as many do; nor yet led by guess, or conjecture. But some body will perhaps say, whence is this appellation of a Son; or, what is the man∣ner of this Begetting; For there is but One only God, and He is wholly a Stranger to all Mixture and Copulation. But, it ought to be considered, that Generation is twofold; the one from † 1.20 Con∣ception, which is known to all men; the o∣ther, from an Eternal Cause. The manner of which [Generation,] by the favour of Divine Providence that person sees even amongst men, o 1.21 who is dear to God. For, any wise man knows the Cause of the Disposition and order of the Universe. There being nothing there∣fore which has not a Cause; 'tis necessary, that before all things which are, their Cause should exist. Where∣as then the world, and the things therein, do ex∣ist; and whereas the pre∣servation of those things does exist also; 'tis neces∣sary, that before all things which are, the Preserver should exist. So that, Christ Himself is the Cause [p 1.22 of preservation] of things, q 1.23 and preservation, the Effect. In the same manner as the r 1.24 Father is the cause of the Son; and the Son, the Effect. Now, that Christ Himself existed before all things, we have al∣ready proved sufficiently. But in what manner came He down to men, and [why desoended He] into the world? The Intent and purpose s 1.25 of his Coming, as the Prophets have predicted, proceeded from His care over the Universe. For 'tis requisite, that the Framer should take care of His own Works. But, when he was about to * 1.26 assume a terrene Body, and to stay upon Earth for some time, (necessity requiring this;) He devised for Himself a new way of being born. For the Conception [was] with∣out a Marriage; and the † 1.27 Child-birth of a pure Virginity; and a Virgin the Mother of God; and a Temporal Beginning of an Eter∣nal Nature; and a ‖ 1.28 Perception of an intel∣ligible Essence; and a t 1.29 mat∣ter of an incorporeal Bright∣ness. All things therefore, which then were seen, were agreeable hereto. u 1.30 Abright Dove, [such a one as here∣tofore] flew out of Noah's Ark, descended into the Bosome of the Uirgin. Those other things are likewise con∣sonant, that were the con∣sequences of this * 1.31 unspotted w 1.32 Mar∣riage, which is pu∣rer than all Chastity, and

more excellent than Continency it self. The [wonderfull] Wisdom of God from his very Cradle: and Jordan, [the River] which af∣forded Him water for Baptism, receiving Him with a Reverence. Besides this, a Royal Un∣ction * 1.33 joyned with the knowledge of all things. A doctrine also, and power which performed wonderfull things, and healed incurable diseases. † 1.34 And a swift and unhin∣dred Assent to Humane prayers. And his whole life in general was benefi∣cial and usefull to men. But, his Preaching [was such as might] not instill prudence, but wisedom: For his disciples did not learn those termed the x 1.35 Civil Virtues, but the paths which lead to an intelligible world; and laboured in the Con∣templation of that Nature, which always continues in one and the same State; and made continual resear∣ches into the notion of the supream Father. Now, as to his Favours and Acts of kindness, they were in no wise mean. Instead of y 1.36 Blindness, sight; instead of faintness and a weakness of body, a sound and heal∣thy constitution; Lastly, in∣stead of death, a Restora∣tion to Life. I omit that plentifull provision of Ne∣cessaries for food in the Wilderness, and that abun∣dance of all sorts, * 1.37 raised from small quantities of Vi∣ctuals, wherewith numerous multitudes were for a long space of time sufficed. This Thanksgiving, according as we are able, we render to Thee, Christ Thou God and Saviour, the supream Pro∣vidence of the Great Fa∣ther! Thou who savest us from Evils, and teachest us a Most Blessed Doctrine. For I speak not these words, that I might praise Thee, but in order to my giving Thee thanks. For who is he amongst men, that hath ever praised Thee ac∣cording to Thy worth? For Thou art He, who art said to have created things of nothing; z 1.38 and to have given them light; and with Order and Measure to have beautified the † 1.39 confused heap of the Elements. But this is the eminentest Gift of Thy Clemency, that Thou hast rendred men, endued with a good disposition, Emulatours and Admirers of a Divine and Blessed life; a 1.40 and hast taken order, that, ha∣ving been made Merchants of those things which are truly good, they should impart their own wisedom and happiness to many others; and that they themselves should reap the immortal fruit of Virtue; being freed from Intemperance, but made partakers of Clemency; having mercy before their eyes, but hoping for the * 1.41 Promises of Faith; lastly, b 1.42 embra∣cing Modesty and all man∣ner of Virtue, [instead of injustice,] which the former Life of men had cast upon their Morals, [that it might be cut off] from him who makes provision for all things. For, no other person could be found, who might bee a fit Physitian for the curing such great Evils, and that injustice, which had prevailed in that age. Providence therefore coming even to the Earth it self, easily composed and beau∣tified all things, which by wickedness and in∣temperance had been disordered. Nor [did Christ perform] this secretly and in a con∣cealed manner. For he knew, that there were some men, who with prudence and understanding would c 1.43 contemplate his own power: but, that others, in regard as to their Nature they were like irrational creatures, would * 1.44 relye upon their own senses rather. d 1.45 Wherefore, that no per∣son, whether good or ill, might be in doubt; [he performed it] openly, and hath exposed this Blessed∣ness and admirable Cure to publick view: restoring a∣gain▪ to life, those that were dead; and commanding, that such as had been deprived of their senses, should again recover their former sound∣ness of sense. But, that he rendred the Sea solid, and in the midst of a Storm or∣dered a Calm to arise; and in fine, that (after he had performed wonderfull works, and from an incredulity had brought men over to a most strong Faith;) He † 1.46 ascended up into Heaven; whose work was this, save God's, and [a performance] of a most transcendent power? Nor did that time, which was nearest to his Passion, want those Sights that were highly admirable; when the darkness of night obscured the brightness of day, and * 1.47 totally eclips'd the Sun. For, a terrour had seized all people every where, [who believed] that the end of all things was now come, and that a Chaos, such a one as had been before the Composure of the World, would now prevail. Moreover, the Cause of so great a Calamity was inquired into, and what horrid im∣piety that might be, which had been committed by men against the Deity. e 1.48 Till such time as, with a pleasing greatness of mind, God had

with contempt look't upon the contumely of the Im∣pious, and had restored all things, and beauti∣fied the whole Heaven with the usual * 1.49 course of the Stars. The Face therefore of the world, which f 1.50 in a manner had been wholly covered with mourning and sadness, was again restored to its † 1.51 Native beauty.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and be conscious to himself▪ which I admire the Learned did not think of. Further, from the beginning of this period, that is, from these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the eleventh chapter begins, both in the Sheets▪ and in the Fuketian Copy. And in this Manuscript, wherein the Contents are prefixt before each Chapter, this is the Inscription of this Chapter; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; Concerning Our Lord's coming in the flesh, what [it was] and for what rea∣sons it has hapned. And concerning those who knew not this My∣stery; &c. But in the Kings Sheets, and in Robert Stephens's Edi∣tion, which Christophorson has followed, this chapter is divided into two, and, concerning those who knew, &c, is the title of a new chapter. Vales.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may attain; which I wonder neither Christophorson, nor Scaliger, nor others perceived; who have mended it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, 'tis not Greek to say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet in the Fuketian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Question∣less it must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a∣gainst those poysoned d••r••s. Where, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a preposition; which Sca∣liger, Bongarsius, Curterius, and others saw not. So Constantine expresses himself in the fifteenth Chapter, near the beginning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet in the Fuketian Copy, and that of Tur∣nebus, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who would not admire, that Scaliger, Bongarsius, and the rest (out of whose Copies the emenda∣tions are taken, and set at the margin of the Geneva-Edition,) should not have seen the true emendation of this place; which, ne∣vertheless, is very obvious and easie. For, the words being parted, which had grown together into one, it must be written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowledge, is understood; which word was made use of a little before. But Christophorson ren∣ders this place thus; Haec igitur commodè ad eum sermonem qui à me institutus est, delegi. Whence it appears, that either he has followed that emendation which occurs in the Books of Scaliger, Bongarsius, and Gruter; (which amendment I also found in Moraeus's Book,) or else that Scaliger and the rest, having followed Christophorson's Version, mended it in this manner: which latter I think truer. But, that amendment can't be born with. For, it departs too far from the footsteps of the vulgar reading, if instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet in the Fuketian and Savil. Copies, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Moraeus's Book the Learned man had at the margin mended it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think this whole place is to be read in one breath, thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But, be Thou, &c. Which amendment the Kings Copy does confirm; wherein a point is set before the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From those words therefore the twelfth chapter is to be begun; although in the Kings Copy, and in Robert Stephens's Edition, a new chapter is begun from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Fuketian Manuscript does plainly con∣firm our conjecture; wherein the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But in the Kings Sheets I found it written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Christophorson read. In the same Sheets a new chapter is begun from those words which follow presently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; Some inconsiderate, &c. But, there is no need of beginning a new chapter here; in regard one is begun a little before, at, If therefore there be, &c, both in the Sheets, and in the Fuketian Copy. Vales.
• * 1.6

  * Or, Names and things beautified with a cer∣tain de∣lectable∣ness.
• f 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But, 'tis not in the least strange, &c; as 'tis written in the most excellent Fuketian Copy; whereto agree S^r Henry Savil's, and Christophorson's Copy. Vales.
• * 1.8

  Or, Learnt nei∣ther, &c.
• g 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The two last words are added from Gruter's Book; which do likewise occur writ∣ten at the margin of Moraeus's Copy. But, whereas they are not either in the Kings, or Fuketian Copy, or in Robert Ste∣phen's-Edi∣tion, there is no rea∣son which may com∣pel us to add them here. And perhaps it must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that term being brought hither which oc∣curs in the foregoing line. Far∣ther, this Disputation of Constantine is, in my judgment, designed against Por∣phyrius, or some other Graecian Philosophers; who objected this a∣gainst the Christians, because they asserted that Christ was crucified, and put to death by men. For thus they argued against the Chri∣stians. If Christ be God, how could Force and Violence have been made use of against Him by men, in regard 'tis plain, that men are able to do nothing against God. Vales. In this Edition of Va∣lesius's, the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is left out, by a mistake of the Press I suppose; for 'tis in Stephens.
• * 1.10

  Or, Disturbed.
• h 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Constantine calls the Apostles; who nevertheless, 'tis-manifest, were illiterate and unskilfull persons. So also lower in this chapter, he terms the same persons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, men endued with an excellent wit. It was indeed Constantine's Sentiment, that we were to think honourably of the Apostles, whom the Church had so high a veneration for. But the holy Fathers speak far otherwise concerning the Apostles, and especially John Chrysostome; who confesses, that the Apostles were persons wholly ignorant and unskilfull; and from thence ••etches a most cogent argument in con∣firmation of the Christian faith; that illiterate men [had prevailed upon] the Philosophers; that the meanest sort of Fishermen of Judaea had perswaded the Romans, who were Conquerours of the world, to worship a person that was Crucified. Constantine repeats the same thing hereafter. Vales.
• † 1.12

  That is, God's Cle∣mency.
• i 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This term seems to be used instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; [and we have rendred it accordingly.] The meaning of this place is to be fetcht from a passage which occurs hereafter in this chapter where Constantine expresses himself thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, this is the emi∣nentest gift of Thy Clemency, that Thou hast rendred men, indued with a good, &c. For these two places borrow light one from the other. In the Fuk. Turneb. and Savil. Copies, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• ‖ 1.14

  Or, Ad∣ministring justice.
• k 1.15

  From these words a new chapter is begun in Robert Stephen's Edition, and in the Kings Copy; wherein these words are set at some little distance from the words foregoing. But in the excellent Fuke∣tian Manuscript, and in the Sheets, there is no distinction made here. Vales.
• l 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write it adverbially, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; [and have rendred it so.] And thus I found it plainly written in the Fuketian Copy. Vales.
• m 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in the same sense, wherein manet amongst the La∣tines is sometimes used; as when 'tis said, te manet Capitolina pal∣mata, that is, is provided for Thee. Graecians take the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same sense. So in Constantius's Letter to the Alex∣andrians, which Athanasius re∣cords in his Apologetick to the Emperour Constantius; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nevertheless, the Learned have from their own Copies long since mended it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may expect, or, wait: which emendation I found in the Books of Turnebus and S^r Henry Savil. The Fuketian Copy has 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, come upon them. Vales.
• * 1.18

  Or, Modestest.
• n 1.19

  He means the Decree of God concerning the assuming manhood, or concerning the In∣carnation, by which the life of men was repaired. 'Tis appa∣rent therefore, that the Chapters are well digested by us; unless any one should have a mind, to make the tenth chapter reach to these words; which I should wil∣lingly yield to. Vales.
• † 1.20

  Or, Birth.
• o 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Robert Stephens, in those va∣rious Readings which he has remarked at the close of his Edition, gives notice, that in some Copies this place is read thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is dear to him, that is, to God. Which doubtless is the true writing. For Constantine sayes, that the manner of a Na∣tural Generation is known to all; but, that very few know the way of the Divine Generation; those namely whom God shall have a peculiar affection for. In the Kings Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But in the Sheets 'tis written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Fuk. Savil. and Turneb. Copies give the true reading. Vales.
• p 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Geneva-men did ill, in admitting the two last words into the Text, from the conjecture of Scaliger, as 'tis noted at the margin. But, 'tis plain enough, that they are to be rejected. For, they both disturb the whole mea∣ning of this place, and also occur not in the Manuscript-Copies▪ Vales.
• q 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophor∣son saw nothing at this place. But 'twas obvious to have been observed, that the reading here ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For here Constantine compares the Son with preservation, and the Father with the Pre∣server. As therefore the Father is the Cause of the Son, but the Son, the Effect, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So the preserver is the Cause of the safety of all things; but safety is the Effect, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Preserver. Vales.
• r 1.24

  The ancient Divines, those especially amongst the Greeks, af∣firmed, that one person in the Trinity, God the Father namely, was the Cause; but, that the other Two, to wi•• the Son and Holy Spirit, were the Causata, i. e. the Effects. So Athanasius in Quae∣stion. Secund. chap. 11. and 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But the Son is not the Cause, but the Causatum. So also Johannes Damascenus in his first Book de Imaginibus, not far from the Beginning. Imago, say▪ he, Dei invisibilis est ipse Filius, &c; The Image of the invisible God is the Son Himself, who bears the Father in Himself, and is in all things the same with Him, save in this one, that He is from Him, as from the Cause. For the Natural Cause is the Father, from which the Son proceeds. Also, Gregory Nazianzen, in Orat. 29, which is de Dogmate, does in ex∣press words assert, that the Father is the Cause of the Son, and of the Holy Spirit. But, amongst the Latines, Marius Victorinus has exprest himself in the same manner, in his first Book against Arius.—Vales.
• s 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Copies varie not here. Yet I would rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of the Lord's Advent. Vales.
• * 1.26

  Or, Ap∣proach to a worldly Body.
• † 1.27

  Or, Birth.
• ‖ 1.28

  Or, Sense.
• t 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Christophorson read. For Constantine alludes to that place of Saint Paul, wherein Christ is termed the Brightness of the Glory of God the Father. See Hebr. 1. 3. In the Fuk. and Savil. Copies, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• u 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Kings Copy at the margin, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is written, which is an explanation of the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The emendation therefore of Scaliger and the the rest is needless, who read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, this story of Constantine's is taken out of the Apocryphal Books, wherein 'twas related, that the Holy Ghost, under the shape of a Dove, descended into the Bosom of Mary, according a•• the Angel had foretold to her. And perhaps these things were related in this manner, in the Gospel of the Hebrews. But Christophorson supposes that Dove to be meant here, which Noah heretofore sent out of the Ark: and that that Dove was a figure of the Holy Spirit, which was af∣terwards to come upon the Virgin Mary. But I would rather read here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; a Bright Dove, &c. Thus the sense is plain and elegant. Vales.
• * 1.31

  Or, un∣touch't.
• w 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After this word, as plac't in the Greek Text, I have set a point, from the authority of the Kings Copy: which Christophorson having not perceived, corrupted the meaning of this whole place, by adding some words. For thus he read; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nevertheless, the Fuketian Copy does plainly confirm this reading and punctation of Christophor∣son; save that it has, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As it is also in Turnebus's Book. Vales.
• * 1.33

  Or, A∣greeable.
• † 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which Valesius renders thus, Mira denique celeritas in hominum▪ precibus audiendis, Lastly, a wonderfull swiftness in hearing mens prayers.
• x 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phi∣losophers make two sorts of Vir∣tues; the one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pra∣ctical; which Constantine does here term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Civil; the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contempla∣tive, which leade our minds to the contemplation of God. Whence, some of Pythagoras's disciples were termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Old Author concerning the Life of Pythagoras, in Photius's Biblio∣theca chapt. 259, informs us. Farther, in the Fuketian Copy the reading of this place runs thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The same also is the reading in the Books of Turnebus and S^r Henry Savil. But I agree with S^t Henry, who, after he had written this reading at the mar∣gin of his own Book, blotted it out again, having added this note; Lectio vulgata retineri potest, paucis immutatis; the com∣mon reading may be retained, a small alteration being made. Vales.
• y 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of soundness. Doubtless it is to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blind∣ness. Presently, from the Kings Copy I have mended it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of a faintness and weakness of body. And so it is in S^r Henry Savil's Copy. A lit∣tle before, I had rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales. In Robert Stephen's, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Or, In small, &c.
• z 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and to have given, &c. In the Kings Sheets, and in S^r Henry Savil's Book, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But the Fuketian Copy has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.39

  Or, Dis∣ordered confusion.
• a 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophorson does here understand the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in common. Which though I condemn not, yet it does not seem necessary. In the Fuketian Copy, this place is thus read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. without those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.41

  Or, Ex∣pectation.
• b 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. After this word in the Greek, something seems to be wanting. Nor can it be made sense, unless you add these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which wri∣ting I have followed in my Ver∣sion. Vales.
• c 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would contemplate their own power. I doubt not but it should be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own power. Which is plainly evidenced from the fol∣lowing words. For Constantine gives the reason, why Christ, who had come to cure the Diseases and Vices of men, and to bring news of a blessed and happy life in heaven, would perform so many Miracles on earth, by restoring eyes to the blind, health to the sick, life to the dead. This therefore, he says, he did, in favour of those whose understandings are more slow and heavy; that they might not doubt of his virtue and power, in regard they saw him perform so many Miracles. These are they, whom a little after he terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ill men. Vales.
• * 1.44

  Or, Stick to.
• d 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I have, as I think, restored this place very happily; although Scaliger, Bongarsius, and others, whose amendments occur at the margin of the Geneva-Edition, saw nothing in it. But I have restored this place to its for∣mer Lustre, and have in a manner made no alteration at all; thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and have rendred it accordingly. There is nothing more certain than this reading. Indeed, the Fuketian Copy agrees with the reading of Scaliger and Bongar∣sius. But I have found from many places, that the authority of this Copy is sometimes weak. Which thing is evident enough, even from this one place. Vales.
• † 1.46

  Or, Flew away to, &c.
• * 1.47

  Or, Blotted out the Sun.
• e 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and have rendred it according∣ly. Vales.
• * 1.49

  Or, Daunce.
• f 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There was no need of the Emen∣dation of the Learned, who make it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in regard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may also be used adverbially, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet in the Fuk. and Turneb. Copies, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.51

  Or, Own.