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.

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Title: 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.
Author: Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.
Publication: Cambridge :: Printed by John Hayes ... for Han. Sawbridge ...,; 1683.
Rights/Permissions: To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Subject terms: Church history -- Primitive and early church, ca. 30-600.; Persecution -- History -- Early church, ca. 30-600.
Link to this Item: http://name.umdl.umich.edu/A38749.0001.001
Cite this Item: "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." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A38749.0001.001. University of Michigan Library Digital Collections. Accessed June 7, 2024.

Pages

CHAP. XII. Concerning those who knew not this Mystery; and, that their ignorance is voluntary; and, what great blessings await those who know it, and especially them who have died in Con∣fession.

a 1.1 BUt, some one of those, with whom 'tis usual to blaspheme, will peradventure say, that God was able to have made the will of men better, and more tractable and mild. [I demand] therefore, what better method, what more ef∣fectual attempt in order to the amendment of ill men, than God's own speaking to them? Has not He, when present and ren∣dred visible to all, taught them modestie and sobriety of life? If therefore the Command of a God who was present; hath availed no∣thing; how could [the admonition] of one absent and un-heard, be of force? What there∣fore was the Obstacle of that most Blessed Doctrine? The perverse, untractable, and fierce humour of men. For, when with an angry and displeased mind we receive those things which are well and fitly enjoyned, the * 1.2 acuteness of our understanding is dull'd as 'twere, and clou∣ded. b 1.3 Besides, it was plea∣sure to them, to neglect the commands; and in a loa∣thing and disdainfull man∣ner to give ear to the Law that was made. For, had they not been negligent and careless, they had received rewards befitting their attention, not only in this life present, but in that to come also, which is really and truly The Life. For, the reward of those who obey God, is an immortal and eternal Life. The attai∣ning whereof is possible to them only, who shall know God, and shall propose their own lives, as some perpetual † 1.4 Exemplar, for their imitation, c 1.5 that have resolved to live by way of Emu∣lation with a desire of excelling. On this ac∣count therefore the Doctrine was delivered to the wise, that what they shall command, might d 1.6 in a pure mind be preserved with care, by their companions; and that the observance of God's Command might thus continue true and firm. For, from such an observance, and from a pure Faith, and a sincere Devotion towards God, springs a fearlesness and contempt of Death. [Such a mind as this] therefore, gives a resi∣stance to the Storms and Tumults of the world, e 1.7 being fortified in order to Martyrdom, by an inexpug∣nable strength of Divine Virtue. And when with a magnanimity it has conquered the greatest Terrours, it is vouchsafed a Crown from Him, f 1.8 to whom with cou∣rage and constancy it hath born witness. Nevertheless, it does not boast in respect hereof. For, it knows I suppose, that even this is the Gift of God, that it has both endured Tortures, and hath also chearfully ful∣filled the Divine Commands. Farther, such a life as this is followed by an immortal Memory, and an Eternal Glory; and that most deser∣vedly. For, both the life of a Martyr is found to be full of modesty, and of a Religious observance of the Divine Com∣mands; and g 1.9 his death likewise [appears] full of magnanimity and * 1.10 Gallantry. Wherefore, Hymns, Psalms, commen∣dations, and praises are after this sung to God the Inspectour of all things; and such a h 1.11 Sacrifice of thanksgiving as this, is per∣formed in memory of these persons: [a Sa∣crifice] not polluted with bloud, and void of all manner of violence. Neither is the Odour of Frankincense required, nor a kindling of the Funeral-pile: but a pure Light only, as much as may be sufficient for the enlightning them, who pray to God. Sober i 1.12 Feasts and Ban∣quets are likewise celebrated by many, made for the relief and refreshment of the indigent, and to help them who have been deprived [of their Estates and Country.] Which [Banquets] should any one think to be burthensome and in∣convenient, his Sentiment would be repugnant to the Divine and most Blessed † 1.13 Discipline.

Notes

a 1.1

From these words the twelfth chapter is to be be∣gun: Con∣cerning those who knew not this Mystery; &c. For hitherto Constantine has treated about the Coming of Our Lord, and on what ac∣count Christ descended to the Earth. But now he treats of those persons, who have been ignorant of this Mystery. Vales.

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* 1.2

Or, So∣briety of the mind is spoyled and defac't.

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b 1.3

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; Besides, &c. For Constan∣tine brings two reasons, why the Heathens embraced not the preaching of Christ. Vales.

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† 1.4

Pattern, or Sample.

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c 1.5

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis an elegant Greek-phrase, this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; spoken concerning those who frame their lives in order to the imitation of every thing that is best. For they who have a mind to make a great pro∣gress in Virtue, ought to set some person before their eyes, whom they may imitate. Thus the Emperour Julian framed his own Actions and Morals, in imitation of Prince Marcus, as Amm. Marcellinus re∣lates. Vales.

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d 1.6

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a pure mind; as the reading is in the Fuketian Copy. Where∣in likewise it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excellently well. Vales.

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e 1.7

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Books of Scali∣ger, Bongarsius, and Gruter, this place is worded thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which writing I likewise found in the Fuketian Copy. But S^r Henry Savil in his Copy has mended it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And so Christo∣phorson read. But the common reading, which I found in the Kings Copy, and in the Sheets, is in my judgment far better; and therefore we have followed it in our Version. Vales.

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f 1.8

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, to whom, &c; which I wonder Christophorson and the rest perceived not. Vales.

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g 1.9

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Que∣stionless it must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his death, &c; that the sense may be com∣pleat. Far∣ther, this place con∣cerning the Martyrs, is a most ele∣gant one. Vales.

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* 1.10

Or, Nobility.

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h 1.11

And this passage is very re∣markable, concerning the Sacrifice of thanksgiving, which was offered to God in memory and honour of the Martyrs. For so these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are to be explained, which Christophorson understood not. For the Christians did not offer sacrifice to the Martyrs; but only to God; giving him thanks, that he had conferr'd on them a Crown of Martyrdom, as S^t Augustine writes, Book 8. de Civitat. Dei, Chap. the last. And this is what Constantine does here term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Sacrifice of Thanksgiving. But, because the Chri∣stians offered to God this unbloudy Sacrifice, at the Monuments and Sepulchres of the Martyrs, that they might give him thanks for the rewards of the Martyrs, and for their Crowns and Victories; there∣fore Constantine says this honour was given to the Martyrs. Vales.

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i 1.12

Concerning these Banquets and Feasts of the Christians, which were made at the Sepulchres of the Martyrs, mention is made by S^t Austin, at the book and chapter now cited, in these words. Qui∣cunque etiam epulas suas eò deferuns, &c. Also, whoever carry their Banquets thither, which is not indeed done by the better Christians, and in many parts of the world there is no such Custome: Yet, Whoever do that, when they have set them [there,] they pray, and take them away that they may eat them; or distribute also of them to the indigent; they will have them sanctified there, by the merits of the Martyrs, in the name of the Lord of the Martyrs. Farther, at first these Feasts were sober and moderate. But afterwards, when licentiousness was ar∣rived at a greater height, they were perverted to Drunkenness and Lasciviousness. And therefore in most places they were wholly abolished, as S^t Austin attests, Epist. 64. In the Fuketian Copy, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 'tis in the the ordinary Editions. Vales.

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† 1.13

Or, Doctrine.

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