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.

Eusebius Pamphilus's ORATION IN PRAISE OF THE EMPEROUR CONSTANTINE, SPOKEN AT HIS Tricennalia.

The a 1.1 Prologue [to the Oration] in Praise of Constantine.

I Come not hither with a Composure of Fables, nor with an Elegancy of Expressions framed to captivate the Ears; that by the Voice of Syrens as 'twere, I might charm [my Hearers:] nor, that in Golden Cups, namely the beautifull flowers of words bedeckt with the most exquisite art of Rhetorick, I might present the delicate potions of pleasure, to persons in Love with those things. But rather, paying an Obedience to [the Precepts of] the Wise, I perswade all men, to shun and avoid the publick Roads; and entreat them, that they would not herd with The Many. I am come therefore, that I might b 1.2 being amongst You a * 1.3 New Song of the Emperour's Praises. And although numerous persons have attempted to tread the same † 1.4 path with me, yet c 1.5 I will decline the Foot-steps of men, and will go in an untrodden way, into which 'tis impious to enter with unwasht feet. Indeed, they who affect Vulgar Discourses, and Expressions worn with the ‖ 1.6 Witticisms of Lads, and who Court a pleasing and popular Muse; may daub mens Ears with Humane Narratives; whilst they submit the Arbitrage [of all things] to pleasure. But such as be initiated in the Mysteries of Universal Wisedom it self, (in regard they are Masters of the knowledge of things Divine and Humane;) accounting the choice of what is better, to be the highest felicity; [such I say] esteem and preferre the God-lov'd Virtues of our Emperour, and his Pious Actions, before his humane accomplishments and Deeds; leaving those His Secondary Excellencies, to be celebrated by inferiour persons. For, whereas the Emperour's mind is endued with a knowledge of matters Divine and Humane; and whereas those have a reference to God; but these, to Men: Let them, d 1.7 whoever namely are fit for the performance of this

Office, suggest things Humane to such as stand without the Sacred Rails. For, even these things are both illustrious and transcendent, and of great use to mankind. Yea, all the perfections visible in our Emperour, are eximious; e 1.8 nevertheless, they are far ••ut∣done by His Diviner Excellencies. But, let those persons, who are within the Holy Sanctuaries, and who have entred into the Ady••a and invious Recesses [of the Church;] (after they have shut the doors against prophane and impious Ears,) unfold the secret Mysteries of the Emperour, to those men only who are initiated therein. Farther, when they have cleansed their Ears in the Fountains of Piety, and mounted their understanding upon the sub••••me win•• of the mind it self, let them lead a dance about [God Himself] the supream King, silently learning the Divine [Mysteries.] And let the Oracles, not those which are the products of Divination f 1.9 or rather of rage and madness; but them that are uttered by the illumination and inspiration of the Divine [Spirit,] g 1.10 be our Instructers in the Sacred Rites: [let them give us information] concerning the Kingdom it self; and concerning the Supream King; and concerning that Di∣vine Guard which surrounds the Universal Governour: as also, concerning that Copy of Royal Power which is amongst us, drawn from that Original of the Celestial Kingdom; and concerning that other false one, which does counterfeit the Impress thereof: and lastly, concerning those things which do accompany * 1.11 each sort of Empire. h 1.12 Having therefore learned the Divine Mysteries from these [Oracles,] as from some Hierophantae, we will thus begin our Divine i 1.13 Discourses.

EUSEBIUS PAMPHILUS'S [ORATION IN PRAISE OF] THE EMPEROUR CONSTANTINE, SPOKEN AT HIS TRICENNALIA.

THIS is the Great Emperour's So∣lemn* 1.14 Festival; wherein We who are the Servants of the Emperour, in∣spired with the Instructions of Sa∣cred Discourses, do rejoyce. He who gives be∣ginning to, and Rules this Our Festival, is the Great Emperour Himself. Him I term The Great Emperour, who is truly Great. Him I mean, (nor will the Emperour, who is here pre∣sent, be offended thereat, but will rather, to∣gether with Us, highly approve of this Our Discourse concerning the Divinity;) * 1.15 who is beyond the Universe; the Supream over all; the Highest; the most Immense. The Thrones of whose Empire, are the Celestial Arches; and the Earth, the Footstool of His Feet. a 1.16 Nor can any one † 1.17 perfectly com∣prehend Him in His mind. For, the Glorious Light which surrounds Him, by the unspeakable Splendour of its Rayes, drives off all persons, and hinders them from beholding his Divinity. ‖ 1.18 Him the Celestial Hosts do en∣compass:

His Guards are the Supernal Powers; Him They acknowledge their Master, Lord, and Emperour. The innumerable multitudes of An∣gels, and the Companies of Arch-Angels, and the Quires of Holy Spirits, * 1.19 deriving [their Splendour] from the Rayes about Him, as 'twere from some everlasting Fountains of Light, are illustrated. Likewise, all the Lights, and espe∣cially those Divine and Intellectual Kinds of in∣corporeal Lights, which have their place be∣yond Heaven; do celebrate this Great Em∣perour with the highest and most Divine Hymns. The vast Firmament, like some azure Curtain, is drawn between, which separates those without, from them who are conversant within the Palace. Round this [Firmament,] in the same manner with the b 1.20 Light-Bearers in the Im∣perial Porticus's, run the Sun and Moon, and those other Luminaries of Heaven: which do both highly honour the Emperour Himself and also at His beck and word, afford the Splen∣dour of an inextinguishable Light, to those who are without Heaven, and who inhabit a Gloomy Region. Whereas therefore I do presume, that Our Victorious Prince Himself also, does with praises celebrate c 1.21 this Greatest Emperour; therein, in my own judgment, I d 1.22 seem to do very well: in regard I am truly sensible, that * 1.23 all power amongst us is derivative from Him. Him also the Religious Caesars do acknowledge to be the Fountain of all † 1.24 Blessings: having received this Command from their Father. Him, the Milice; the numerous mul∣titudes of the people, as well in the Countries as Cities; and the Governours of Pro∣vinces assembling in the Church, do Religiously adore: being instructed by Our e 1.25 Great Saviour and Master. Lastly, all mankind in general, all sorts of Nations, Tribes, and Languages; and all per∣sons, as well collectively and in one Body, as severally and apart; although in other matters they dif∣fer in their Sentiments, yet agree in this very one confession; invoking this One and Only God, by natural reason, by notions self-learnt, and which proceed not from the instruction of any Teacher. What, does not the whole * 1.26 Mass of the Earth acknowledge him Lord? By the Plants and Living Creatures produced out of it, does it not evidently demonstrate its submission to f 1.27 his command who is far superiour in power? The Torrents also of Rivers overflowing with their waters, and the plentifull streams of Fountaines, perpetually issuing g 1.28 out of the un∣known and immense depths of the Earth, do pro∣fess him to be the Authour of this inexplicable and miraculous performance. The Gulfs of the Sea, inclosed within unfathomable depths, and the swollen Waves h 1.29 which are raised to a vast height, and strike the adjacent Earth with terrour; as soon as they approach the Shores, dread Him, being bound by the Command of His Divine Law. Moreover, the * 1.30 Determinate Quantities of Winter Showers; and the astonishing noise of the Thunder; and the ••lashings of the Lightning; and the variable and inconstant blasts of the Windes; and lastly, the aierie † 1.31 Tracks of the Clouds, do plainly exhibit his presence i 1.32 to those, who can in no wise take a view of him with their own eyes. The all enlightening Sun also, who hath * 1.33 finished so vast a number of ages, acknowledges him only as his Lord; and, in entire obedience to his command, never dare, go beyond his fixt Bounds. The Moon likewise, (k 1.34 which for the splendour of her light is far inferiour to the Sun,) being lessened and again increased at set periods of Times, obeys the Divine Commands. And the Beautie of Heaven, which glisters gor∣geously with the Dances of the Stars, and * 1.35 moves with Order and Harmony, and measures over its own Circles; pro∣claims God to be the Donor of all manner of Light. Likewise, all the other Ce∣lestial Luminaries, having by his Beck and Word made up one harmonious Consort, finishing their long Course by the Circles of so vast a number of ages, like charioteers run over the Rounds of their Aetherial Stages. The successive Returns of nights and dayes, the changes of Seasons and Times, and the Order and Harmony of the Universe, do celebrate the manifold wisedom [l 1.36 of his in∣finite and immense power.] Those invisible Powers, which flye about the Plains that lye streacht through the Air, do render to this God, due and befit∣ting praise. The whole World therefore with a joynt consent doth la••d this Great Emperour. The Heavens above, and those Quires which are higher than the Celestial Arches, do reverence Him: the Hosts of Angels praise Him with in∣expressible Hymns: and the Spirits which are

the Off-springs of Intellectual Light, do pro∣nounce Him their Parent and their God. Those Ages * 1.37 unlimited by Time, which were be∣fore this Heaven and this World; and besides, infinite other Ages, before all constitution of things visible, do acknowledge one sole and supream Master and Lord. Lastly, He Himself, who is in all, and before all, m 1.38 and after all, His only-begotten Son and praeexisting Word; the Great High-Priest of the Great God; ancienter than all Time and all Ages; n 1.39 de∣voted and consecrated to the worship of His Fa∣ther, is the First and Only Person who makes Supplication to Him for the Salvation of all men. Who enjoyes a preheminence in the Government of the world; o 1.40 but possesses an equal share of Glory with His Father, in His Father's King∣dom. For, He is that Light which transcends all things; which dances about the Father, and which by its intervention Separates that Nature which is without a Beginning and without a Generation, from the substance of things begot∣ten. Which Light also, streaming from above, from the Deity which wants both beginning and end, * 1.41 diffuses it self without, and il∣lustrates the Region above heaven, and all things that are within hea∣ven, with the Rayes of Wisdom, which are far more Glorious than the splendour of the Sun. This is He, who is the Leader of the whole World; the Word of God who goes before all, and through all, and is in all things, as well Visible as invisible. By whom and through whom, Our Emperour dear to God, bearing a resemblance of the Celestial Empire, in imitation of the Deity, directs and manages the Helm of Government over all things upon the Earth.

AND That Only-begotten Word of God,* 1.42 Reigns together with His Father, from ages which want a beginning, to infinite and endless ages. But this Our Emperour, a 1.43 always dear to Him, being supplyed with some Imperial Emanations from above, and fortified b 1.44 with the Surname of a Divine appellation, governs upon earth during many and long periods of years. Far∣ther, that Uni∣versal * 1.45 Preserver renders Heaven, and the whole world, and the Celestial Kingdom, fit for his Father. But this [Our Emperour,] who is His Friend, brings all those persons living upon Earth, that are the Subjects of His Empire, to the Only-begot∣ten Word and Saviour, and makes them fit c 1.46 for His Kingdom. And, that Com∣mon Saviour of all, by an invisible and divine power, drives off at the greatest distance from His Fold (in the same manner that a good Shepherd does wild-beasts,) those Rebellious Powers, which flew up and down thorow this Air that is nearest the Earth, and * 1.47 brooded the Souls of Men. But this [Our Emperour,] His friend, adorned from above by Him, with Trophies erected against his Ene∣mies; by the Law of War subdues the open Ad∣versaries of Truth, and chastizes them. That person, existing † 1.48 The Logos before the world was framed, and the preserver of all things; delivers rational and saving Seeds to His Com∣panions, and renders them reasonable, and in∣structed in the knowledge of His Father's King∣dom. This [Our Emperour,] His Friend, as 'twere some Interpreter to the Word of God, re∣calls all mankind to the knowledge of God: cry∣ing out in the hearing of all men, and with a loud voice promulging the Laws of d 1.49 true Piety and Verity, to all persons living upon the Earth. That Uni∣versal Saviour opens the Ce∣lestial Gates of His Father's Kingdom, to those who remove from hence thither. This [Our Emperour,] following the Example of the Deity, after He hath cleansed His Empire on earth, from all the filth of impious Errour, invites the * 1.50 Assemblies of Holy and Pious men, into the Sacred Houses and † 1.51 Basilicae; making it his chiefest care, that the whole Navy, with the

Command and management whereof He is en∣trusted, should be preserved together with the people on Boord. And He is the only person of all those that ever yet governed the Empire of the Romans, who having now been honoured by God the Supream King, with * 1.52 thirty years Reigne, celebrates this Festival, not to terrene Spirits, as the usage of the Ancients was, nor to the Apparitions of Daemons which seduce the unskilfull multitude, nor yet to the frauds and e 1.53 feigned Narratives of im∣pious men: but, pays his thanks to that God, by whom he has been honoured, being truly sensible of those Bles∣sings which He has confer∣red on him. Not polluting his † 1.54 Palace with bloud and gore, agreeable to the Rites of the Ancients; nor appea∣sing terrene Daemons with smoke and fire, and with sacrifices of Beasts wholly consumed by fire on the Altars; but consecrating a most grate∣full and acceptable sacrifice to the Supream King Himself, His own Imperial Soul namely, and His Mind which is most worthy of God. For this is the only Sacrifice wherewith God is well pleased: which Our Emperour has learnt to offer, with the purified thoughts of his mind, without either fire or bloud f 1.55: giving confirma∣tion to his piety by those unerring Sentiments and Opinions treasured up in his mind; setting forth the praises of God in lofty and magnifick Orations, and by Imperial Actions emulating the Clemency of the Deity: and wholly devoting himself to God, and, like some great Gift, making a present of himself to Him, the First-fruits as 'twere of the World, with the Administration whereof he hath been entrusted. This greatest Sacrifice therefore, the Emperour in a due man∣ner Offers, g 1.56 before all other. But he Sacri∣fices like a Good Shepherd, not

Offering glorious Hecatombs of Firstling-Lambs:

but rather, bringing over the minds of those ra∣tional flocks, which are fed by Him, to the know∣ledge and worship of God.

BUT God, highly pleased with such a Sa∣crifice* 1.57 as this, and with delight accepting this Gift offered to Him; praises the * 1.58 Hiero∣phanta of this venerable and eximious Sacri∣fice, and makes an addition of † 1.59 many periods [of years] to his Reigne; augmenting his fa∣vours towards him, in a manner correspondent and proportionate to those Acts of Piety, where∣with He is worshipped by the Emperour. And He has permitted him to celebrate all these Festivals with the highest prosperity of the Monarchy; at each period of the Decenna∣lian Festivity, advancing one of his Sons to the Colleague-ship of the Imperial Throne a 1.60.

For, b 1.61 in the first Decennium of his Empire, he proclaimed his eldest Son, who bears the same name with his▪ Father, a Partner of the Im∣perial * 1.62 Realm: after that, his second Son, who was the next to him in age, at his second Decade: and in like manner his third, at his third Decade, which we now celebrate. c 1.63 And, whereas his fourth period [of ten years] is now current; in re∣gard the spaces of times do more and more ex∣tend themselves, he increases the Empire by a Copious † 1.64 Colleagueship of his Stock, d 1.65 and by Creations of Caesars; ful∣filling the Oracles of e 1.66 the Divine Prophets, which they long since proclaimed in this manner: And the Saints of the most High shall take the Kingdom. Thus therefore, God Himself the Supream King conferrs upon the most Pious Emperour, * 1.67 an In∣crease both of years and children, and renders his Government of the Nations upon Earth, fresh and flourishing, as if it had been but now begun.

And * 1.68 he himself solemnizes this Festival [in honour] to Him; having made Him the Con∣querour over all his Enemies and Adversaries; and exhibiting Him as the Pattern of true Piety, to all persons upon the Earth. But our Emperour, like the Light of the Sun, illustrates men, whose habitations are in places most remote from one another, with the glorious † 1.69 Presence of His Caesars, as 'twere by some Rayes trans∣mitted from himself to the greatest distance. And on Us who inhabit the East, He hath be∣stowed a f 1.70 Shoot truly wor∣thy of himself: another of his Sons [he hath assigned] to another portion of men: and again, another [He has placed] otherwhere; like so many Lamps and Lights, which derive their Bright∣ness from that Light diffu∣sed from Himself. Farther, having joyned together for himself, the Four most va∣liant Caesars, like so many young Horses, * 1.71 and fixt them under one Set of Har∣ness belonging to the g 1.72 Im∣perial Chariot, and fitted them with the Raines of Divine Concord and Unity; He Himself sits above, like the Charioteer, and puts them on; and drives over the whole world, wherever the Sun makes his Visits; and is per∣sonally present in all places, and inspects all affairs. Lastly, being adorned with a representation of the Cele∣stial Empire, having His eyes fixt upon Heaven, He directs and manages the affairs of Mortals, in a conformity to that Original Draught; and is encouraged and strengthened by a resem∣blance of the Monarchy of God. For, this the [sole] King over all, hath bestowed on the Nature of Men only, h 1.73 of all those Creatures which are on Earth, [that it should express a likeness of his Divine Monarchy.] i 1.74 For, He is the Law of Imperial power, whereby 'tis Decreed, that all should be subject to the Empire of One. More∣over, Monarchy does far ex∣cell all other Constitutions, and Forms of Government whatever. For Polyarchy, which is opposed to it, being a sort of Regiment wherein many Govern with an equali∣ty of power and honour, ought rather to be termed Anarchy and Confusion. On which ac∣count, there is one God, not two, nor three, nor yet many. For, to assert a multitude of Gods, is plainly to affirm, that there is no God at all. One King: and k 1.75 his Word and Impe∣rial Law, One: which [Law] is not declared by words and syllables; nor is it written in Paper, or cut upon pillars, that it should be consumed by length of Time: but it is the living and self-subsisting * 1.76 God the Word, who disposes and orders his Fathers King∣dom, to all those who are under Him, and after Him. Him the Cele∣stial Hosts do surround, and Myriads of An∣gels which are the Ministers of God; and in∣numerable Troops of the Milice plac't above the World, and of invisible Spirits; who residing within the Inclosures of Heaven, use their ut∣most diligence about the Order and Administra∣tion of the whole World. Over all whom, the Royal † 1.77 Logos is the Captain and Prince, as 'twere some Praefect of the supream Emperour. The Sacred Oracles of Divines term Him, The Master of the Milice, and The Great High-Priest, and The Prophet of the Father, and The Angel of the Great Council, and The Brightness of His Father's Light, and The Only-Begotten Son; and [give Him] innumerable other such Titles as these. Whom when the Father had Constituted The Living Word, and The Law, and The Wisdom, and The Complement of all Good; He made a Present of l 1.78 This Greatest Blessing, to all those who are Subject to His Empire. But, He pierces thorow all things, and goes every where, and in a plentifull manner displays His Father's Favours to all per∣sons; and has stretcht forth the Resemblance of the Imperial Power, even as far as those ra∣tional Creatures which live on earth; having adorned the mind of man, which is framed ac∣cording to His Own Likeness, with Divine * 1.79 Faculties. Hence 'tis, that in the mind of man there is a participation of the other Virtues also, derived from a Divine Emanation. For, He only is wise, who is also the Sole God: He only is essentially Good: He only is strong and powerfull. And He is the Parent of Justice: the Father of Reason and Wisedom; the Foun∣tain of Light and Life; the Dispenser of Truth and Virtue; and lastly, the Authour of Empire it self, and of all Dominion and Power.

BUT, Whence has man the knowledge of* 1.80 these matters? Who hath declared these things in the hearing of Mortals? Whence has a Carnal tongue the Liberty, of uttering those matters, which are forreign both to flesh and body? Who ever saw the invisible King, and discovered these Excellencies in Him? 'Tis true, the Elements, which are joyned in an Affinity with Bodies, and the things made up of those Elements, are perceived by the * 1.81 senses of the Body. But, no person hath boasted, that with the eyes of the Body He hath ever had a sight of that invisible Kingdom, by which all things are Governed: nor, has mortal Nature ever beheld the Beauty of Wisedom. Who hath seen the Face of Justice, with † 1.82 eyes of flesh? Whence was the Notion of Legal Government and Royal

Dominion suggested to men? From whence could Imperial Power [be known] to man, who is made up of flesh and bloud? Who hath declared to those on earth, the invisible * 1.83 Form, which can't be express't by any figure; and the incor∣poreal † 1.84 Essence which wants all external Li∣neaments? Questionless, there was one Interpre∣ter of these things, the Word of God who pier∣ceth thorow all things. Who is the Father and Maker of that rational and intellectual substance which appears to be in men: who being the Only Per∣son that is united to the Divinity of the Fa∣ther, watereth his own Sons with his Fathers ‖ 1.85 Effluxes. Hence have all men, Greeks and likewise Barbarians, those natural and self-learnt Reasonings: hence those Notions of Reason and Wisedom: hence the Seeds of prudence and justice: hence the † 1.86 Inventions of Arts: hence the knowledge of Virtue * 1.87 and the gratefull name of Wise∣dom, and the Venerable Love of Philosophick Learning. Hence the knowledge of all that is Good and Commenda∣ble: hence the Representation of God Himself formed in the mind, and a Course of Life fitly answering the divine worship. Hence is man furnished with a Royal Power, and with an invincible Empire over all things that are in the Earth. But, after The Logos, who is the Parent of Rational Creatures, had imprest upon the mind of Man a Character agreeable to the Image and like∣ness of God, and had made Man a Royal Crea∣ture; (having conferred this on him only, of all those Creatures which are on Earth, namely that he should have a knowledge, both of Go∣verning, and of being Governed; and also, that even from this Life he should a 1.88 begin to medi∣tate upon, and to fore-learn that promised Hope of the Celestial Kingdom; for the sake of which Kingdom, He Himself came, and, as a Fa∣ther of His children, disdained not personally to enter into a Converse with Mortals:) b 1.89 He Himself, cultivating His own Seeds, and renew∣ing His heavenly Supplies and Favours, declared to all men, that they should partake of the Celestial Kingdom. And he invi∣ted all persons, and exhor∣ted them, that they should be ready for their journey upwards, and should fur∣nish themselves with a Gar∣ment befitting their cal∣ling. And by an unspeak∣able power he filled the whole world, which is en∣lightened by the Sun's Rayes, with his Preaching; by a likeness of the earthly King∣dom, expressing the Kingdom of Heaven. To which he incites and encourages the whole Body of mankind to ha∣sten, having shewed all men this Confidence and good Hope.

OF Which hope, Our Emperour most dear* 1.90 to God, is even in this life made a par∣taker; in regard he is adorned by God with innate Virtues, and has received into his mind the Celestial Effluxes derived from that Foun∣tain. For he is rational from that Universal Reason▪ wise, from a communication of that Di∣vine Wisdom: good, from a participation of that Goodness. And he is just, by being a partaker of that justice: and temperate, from that * 1.91 O∣riginal of Temperance; and strong, by having that Supream Strength im∣parted to him. a 1.92 He there∣fore may most truly be stiled Emperour, who hath fashioned his mind with Royal Virtues, to a likeness of the Celestial Empire. But, that person who is a stranger to these, and who has renounc't the King of this Universe; neither hath acknow∣ledged the Celestial Parent of Souls; nor cloa∣thed himself in a Garb befitting an Emperour; but hath * 1.93 filled his mind with deformity and filthiness, and instead of Imperial Clemency, hath gotten the Rage of a Savage Beast; instead of an in∣genuous disposition, the incurable poyson of im∣probity; in place of Prudence, Folly; instead of Reason and Wisedom, † 1.94 a want of Reason and consideration, the foulest of all Vices: from which, as b 1.95 from a bitter Root, most pernicious Sprouts do spring, namely, a sottish c 1.96 and intemperate Life; A∣varice; Murders; Fightings against God; Impieties: he [I say] who is addicted to all these Vices, though he may seem sometime to Go∣vern by Tyrannick Violence, yet cannot deservedly and in reality be stiled an Empe∣rour. For, how should he represent a likeness of the Monarchical power [of hea∣ven,] who bears a thousand false and adulterate Resem∣blances of Daemons, imprest on his mind? How should he be a Prince and Lord over all, who hath procured for himself so infinite a number of Cruel and hard Masters? A servant to filthy pleasure; a servant to an excessive madness for women; a servant to money gotten by injustice; a servant of anger and rage; a servant of fear and dread; a servant of bloudy Daemons; and [lastly] a slave to soul-de∣stroying Spirits. Therefore, (Truth it self fa∣vouring us with its assent and Testimony,) this Emperour, dear to the supream God, is the sole Person that can truly be styled an Emperour: who only is free; or rather, who really is Lord. Who is above the desire of money, and superiour to the Love of women: a Vanquisher of plea∣sures, even of them which Nature does allow of. Who is not overcome by anger and rage, but has those passions perfectly within his own power. He is really Emperour, and bears a Title ^d answerable to his practise: being e 1.97 truely * 1.98

Victor; for he has gotten the Victory over those Passions, which are wont to overpower and con∣quer the minds of men. Who is formed ac∣cording to that Primitive * 1.99 Idea of the su∣pream Emperour; and in his mind, as in a glass, expresses those Rayes of Virtues darted from that Celestial Original. From which [Rayes] he is made temperate; Good; Just; Valiant; Pious; a Lover of God: f 1.100 and, which is pecu∣liar to him only, this our Emperour is really a Philo∣sopher. For he is one that truly knows himself; and is sensible, that the supplies of every thing which is good, are bestowed on him from without, or rather from hea∣ven. One who demonstrates the August Title of his Mo∣narchical Power, by the Exi∣mious Ornature of his Im∣perial Robe; and who is the g 1.101 sole person, that is deser∣vedly clothed with the Im∣perial Purple, which becomes him. This is the Emperour, who night and day invokes the Heavenly Fa∣ther; who in his Prayers * 1.102 implores his As∣sistance; who burns with a desire of the Cele∣stial Kingdom. For, whereas he understands, that things present are in no wise † 1.103 to be com∣pared with God the supream King, (in regard they are mortal and frail, and, like a River, transient, and continually perishing;) therefore he desires the incorruptible and incorporeal King∣dom of God. That Kingdom he prayes that he may obtain; by a sublimity of thought, raising his mind above the Arch of Heaven, and being inflamed with an inexpressible desire of those Lights which shine there. In comparison with which Lights, he accounts the most valuable things of this life present, to be in nothing dif∣ferent from darkness. For he sees, that the dominion over men (in regard 'tis nothing else but a small and short administration of a mor∣tal and temporary Life;) is not much better than the authority and power of Goatherds, Shep∣herds and Neatheards: yea rather, that 'tis more troublesome, or a Sovereignty over a h 1.104 moroser sort of Cattel. And, as to the Acclamations of The Many, and the Voices of Flatterers, i 1.105 he esteems them to be trouble∣some, rather than delight∣full; by reason of * 1.106 the so∣lidity of his disposition, and the sincere discipline of his mind. Moreover, as often as he beholds the k 1.107 dutifulness of His Subjects, his innume∣rable Forces, and those vast multitudes, as well of Horse as Foot, that are at his Beck and Command; he is not in the least stricken with admi∣ration, nor does he swell with pride at his authority and power over them: but, tur∣ning his thoughts l 1.108 upon himself, he * 1.109 acknowledges, in himself also, the common nature of all men. He laughs at the Garment made of Cloth of Gold interwoven with a variety of flowers, at the Imperial Purple, and at the Diadem it self: when he beholds the multitude stricken with an admiration of these things, and, wholly like children, ga∣zing on this glorious pomp, as on some Bug-bear. m 1.110 But he himself is not in any wise so disturbed as they are; but does cloath his mind with the knowledge of God, as with a Garment Embroidered with Temperance, Justice, Piety, and the other Virtues; which is a dress that does really and truly become an Emperour. Besides all this, as for riches which are with so much earnest∣ness desired by men; I mean Gold, and Silver, and whatever sorts of Stones are had in admira∣tion; he understands them to be really Stones wholly unprofitable, and useless matter. Such therefore as they are in their own nature, such and so highly does he esteem them; as things that are not in the least conducive in order to the diverting of ills and calamities. For, of what prevalency are these things towards the removal of Diseases▪ or the avoiding of death? Nevertheless, although he knows these things ac∣curately well, being instructed by the very use of them; n 1.111 yet he is in no wise disturbed in his mind, at the decent Garb of his Subjects; but laughs at those persons, who by reason of their fol∣ly and simplici∣ty † 1.112 admire these things. Farther, he abstaines from surfeiting and drunkenness, and from exquisite dainties and delicate dishes; in re∣gard they are the proper bu∣siness of Gluttons: it being his Sentiment, that these things appertain to others, not to himself. For he is convinc't, that such de∣bauches are extreamly hurt∣full, and do cloud and dar∣ken the intellective faculty of the Soul. On account of all these reasons, the Empe∣rour, instructed in the know∣ledge of Divine matters, and endued with a great mind, aspires after better things than those of this pre∣sent life: calling upon the Celestial Father, and earnestly desiring His Kingdom; and perfor∣ming all things with a singular piety; and Lastly, delivering the knowledge of the Su∣pream God and Emperour, to all those Subject to his Empire, * 1.113 whom, as the best of Masters, he has undertaken to instruct.

MOreover, God affording him, as an Ear∣nest,* 1.114 some Pledges of a future Retribution, conferrs on him a 1.115 Tricennalian Crowns, platted

and made up of prosperous and happy Circles of years. And having now compleated three Cycles of ten years, he permits the whole Body of man∣kind to celebrate b 1.116 publick, or rather universal Feasts. But, in the interim that Mortals rejoyce on earth, [crowned] with the flowers of the knowledge of God, it would not be absurd to ima∣gine, that even the Quires in Heaven, incited by the Laws of Nature, do rejoyce likewise together with those that dwell on Earth. And ['tis probable,] that even the supream King himself, like an indulgent Father, is affected with Gladness, whilst He beholds Good Sons paying a due worship to God: and, that for this reason chiefly, He does honour the Prince and Authour of those * 1.117 things, with many Circles of years. In so much that, he is not satisfied with giving him thirty years Reigne; c 1.118 but extends it to the longest time, and perpetuates it to an im∣mense Aevum. Now, entire * 1.119 Aevum neither grows old at any time, nor does it dye: neither can the minds of mortals discern, either its Beginning or End. Nor does it suffer its own Center to be perceived, d 1.120 nor that time which is termed its present, to be compre∣hended by † 1.121 any one; e 1.122 much less Time future, or Time past. For, this Latter is not, in regard 'tis f 1.123 already gone. And the Time future is not yet come; wherefore, it is not. But, [that part of it] termed its Time present, flyeth away whilst we think or speak, yea sooner. Nor is it at all possible, that it should be ap∣prehended as Time present: for we must of necessity, either expect things future, or contemplate things past. For [The present] slips away, and flies as quick as Thought. Thus therefore en∣tire Aevum suffers not it Self to be subjected to the thoughts and accounts of men; but disdains to serve them. Nevertheless, it refuses not, to acknowledge g 1.124 God its own King and Lord; and it carries Him sitting on its Back▪ priding it self in all those h 1.125 Gayeties, [which it hath received] from Him. But God sitting above, and driving it on, has not bound it fast with a Golden chain, according to the fiction of the Poet; but, curbing and holding it in with the cords of an unspeakable wisdom, as 'twere with some Reins; with all imaginable Harmony he has constituted in it, Months and Times, Seasons and Years, and the interchange∣able distances of Nights and Days; and has circumscribed it with various Limits and Mea∣sures. For, Aevum, of its own nature, is i 1.126 direct or straight, and * 1.127 reaches to an immensity; and has taken the name of Aevum, k 1.128 as 'twere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [that is, always existing;] and is it self like its own parts; or rather, being void both of parts and distance, doth increase, being prolonged into † 1.129 rectitude only. But God hath divided it by middle ‖ 1.130 Segments, and, like a right line stretch't into Lon∣gitude, hath severed it by points, and hath included in it a vast multitude. And, whereas it was one, and exactly like an Unite; He hath bound it with a variety of numbers; and, from its being without Form, hath made in it * 1.131 manifold and various Forms. For first of all, He framed in it matter void of Form, as some substance fit to receive all Forms. In the second place, He created Quality in mat∣ter, by the power of the number two; making that beautifull, which before was void of all comeliness. Afterwards, by [the help of] the number Three, He framed a Body, l 1.132 compounded of Mat∣ter and Form, consisting of three Dimensions, namely, Latitude, Longitude, and Profundity. Then, from the number Two doubled, he de∣vised † 1.133 the Quaternion of the Elements; Earth; Water; Air; Fire; which he produced as some

evérlasting Fountains, in order to the * 1.134 supply of this Universe. Farther, the number Four begets the number Ten. For, One; Two; Three; Four, make up the number Ten. The number Three † 1.135 multiplied by the number Ten, hath ‖ 1.136 pro∣duced the space of a month. And a month by twelve Circuits or Turns, finishes the Course of the Sun. Hence the Circles of Years, and the changes of Seasons, have delineated and exprest Aevum, which before was void both of Form and shape, as 'twere in a variety of Paint [made up] of many flowers; in order to the ease and delight of those, who therein * 1.137 run over the Course of Life. For, as those persons (who in hope of winning Prizes, perform the Courses in a Race,) have the distances set out to them, by Stadia or determinate quantities of Ground: and as they who travel long journeys, find the publick Road † 1.138 beset as 'twere, with some Man∣sions and Stages; least any person, by having his expectation drawn out to an immense length, should be quite tired, and abate of his alacrity and vigour of mind: after the very same man∣ner also, God the Supream Emperour, having confined the whole Mass of Time within the Lines of Wisedom, leads and manages it; and like a Charioteer, governs it variously, according as it seems good to Himself. The same Moderatour of the Universe, having bedeck't Aevum, which be∣fore was void of figure, with beautifull colours and fresh flowers; has adorned the day with Brightness and the Rayes of the Sun: but, over the night he hath spread a ‖ 1.139 darker colour, and has made the Lights of the Stars to glister therein, like some Bits or Spangles of Gold. And having light up the bright Rayes of the Day-Star, and the various Splendour of the Moon, and the most resplendent Companies of the Stars; he has Crowned the whole Heaven, as 'twere some large Embroidered * 1.140 Vesture, with the manifold Beau∣ties of Colours. Also, when he had extended the Air from a vast height to a great depth, and by its help had m 1.141 cooled the length and breadth of the whole world; he commanded it to be grac't with all sorts of Birds; having opened this vast Sea as 'twere, wherein all those [Creatures] which pass thorow the Air, as well the n 1.142 invisible as visible, might swim. Lastly, having poyz'd the Earth in the middle like the Center, he encompassed it with the Ocean, o 1.143 priding it self in that its green-coloured Mantle. And after he had made This the Residence, Nurse, and Mother of all Creatures that are therein; and had moystened it partly with showers, and partly with waters issuing from Springs; He commanded it to flourish and grow green with all sorts of Plants and beautifull flowers, in or∣der to the delight and pleasure of humane Life. And having therein formed a most excellent and honourable Creature, dear to the Divinity it self, according to His own Image; namely * 1.144 Man, endued with a mind and knowledge, and the Off∣spring of Reason and Wisedom; on him He con∣ferred the Government and Empire over all the other Creatures, which creep upon the Earth and have their sustenance from it. For, of all the Creatures that are on the Earth, Man was the dearest to God; and like an indulgent Father He permitted, that all sorts of irrational Crea∣tures should pay their Service and Obedience to Him. ['Twas] man, for whose sake He made the Sea navigable, and Crowned the Earth with all manner of Plants. On him He bestowed knowing and intellective faculties and powers, in order to his being rendred capable of all man∣ner of Learning and Sciences. Into his hands He hath delivered, as well those Creatures which swim in the Depths, as the fowls which fly in the Air. To him He hath laid open the knowledge and contemplation of things Cele∣stial; and hath discovered [to him] the Courses of the Sun, and changes of the Moon, and the Circuits of the Planets and fixed Stars. [Last∣ly,] 'twas man alone, of all the Creatures that are on the Earth, to whom He gave order, that he should acknowledge the Celestial Father, and with Hymns should land and praise the Supream Emperour of entire Aevum. Besides all these things, that Great Framer of the World, hath begirt immutable Aevum with four changes of the year; the Winter-season He has bounded with the Spring: p 1.145 but the Spring, which is the be∣ginning of the Seasons of the year, He has weighed as 'twere in an equal Bal∣lance. Then, when He had Crowned Universal Aevum with the manifold fruits of the Spring, q 1.146 He delivered it to the parching heat of the Summer. After this, having allowed a cessation from Labour as 'twere, He hath refresht it with the in∣terval of Autumn. Lastly, when he has washt * 1.147 it (being as 'twere some Roy∣al Steed,) in the moyst Falls of Winter showers, and has rendred it Slick and Gay by the waters which flow from † 1.148 above, and has suf∣ficiently fatned it with the continual waterings of the Rain; He again places it at the fore-gates of the Spring. When therefore the supream Emperour, had in this manner bound fast His own Aevum, with∣in the Circle of the whole year, by such Reins of Divine wisedom as these; He delivered it to be managed by a r 1.149 Greater Governour, namely, His own only-begotten Word; to whom, as being the common preserver of all things, He has com∣mitted the Reins of this Universe. But He,

having received an Inheritance as 'twere, from a most excellent Father; and having bound to∣gether all things, which are contained as well in the inner, as more outward Compass of Hea∣ven, in one harmonious con∣sent; * 1.150 proceeds straight for∣ward: and with all imagi∣nable equity makes provision of those things that are of use to his rational Flocks on earth. And having appointed a certain and fixt space of living to Mortals, He has given all men leave, that even in this Life they should be exercised in the * 1.151 preludes of a better and an eternal life. For He hath taught, that af∣ter the Term of this present Age, there is a Divine and happy Life; treasur'd up and re∣served for them, who in the hopes of Celestial enjoyments, have undergone the Combat of this Life. And, that there shall be a Translation and Removal of those, who have spent their Lives soberly, modestly, and piously, from hence to a better allotment: but, for them, who shall have been detected of impieties in this Life, [He has given notice,] that there is an a∣greeable place provided. After this, (as 'tis wont to be in the distributions of Prizes and Rewards in the Games,) having with a loud voice pronounced various Crowns [to be due] to the Victors, He Crowneth t 1.152 different persons with the different rewards of their Virtues. But, for a Good Emperour adorned with pie∣ty, he declares far greater and more valuable Rewards of his Conflicts to be provi∣ded. Some Beginnings where∣of he permits to be celebra∣ted even here, namely, a Fe∣stivity... composed of perfect numbers; * 1.153 of Tens trebled, and of Threes ten times re∣peated. Whereof the first * 1.154 Ternary, is the Off-spring of an Unite: an Unite is the Mother of Numbers, and does preside over all Months, Seasons, and Years; and also, over all Cir∣cles of Times. Moreover, it may deservedly be styled the Beginning, the Foundation, and the Element of all Mul∣titude; being termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stay or continue. For, whereas all Multitude is lessened and increased, accor∣ding to the diminution or addition of Numbers; an Unite alone has stability and firmness, as its allotment; being separated from all Multi∣tude, and from those Numbers produc't from it self. And therefore it bears a lively Resem∣blance of that Indivisible † 1.155 Essence, which is se∣vered from all others; by the power and parti∣cipation whereof, the nature of all things doth subsist. For, an Unite is the Framer of every Number; in as much as every Multitude does consist of a composition and addition of Unites. Nor is it possible, without an Unite, to have a conception in our thoughts of the substance of Numbers. But, an Unite it self, subsists with∣out a Multitude; being separated at the greatest distance from, and far better than all Numbers; making and constituting all things; but, it self receiving an increase from none. Nearly re∣lated hereto is the Ternarie, which in like man∣ner can neither be cut in sunder, nor divided; and is the first of Numbers that are made up of Even and Odd. For the even number Two, having an Unite added to it, hath produced the Ternarie, which is the first of odd Numbers. Moreover, the Ternarie first shewed [Men] Justice, by teaching them Equality: for it has a Beginning, Middle, and End, all equal. And these things give a representation of the Mystick, most Holy, and Royal Trinity: which though it consists in a nature that is void of Beginning and * 1.156 Generation, yet containes in it Self the Seeds, and Reasons, and Causes of the substance of all things which have Generation. And the power of the Ternarie may deservedly be thought the Beginning of all things. But the number Ten, which containes the End or Term of all numbers, Stops and Bounds all things [proceeding] as far as it self: and 'tis with good reason styled full, and every way perfect: in regard it comprehends all the Species, and all the measures, of all Numbers, † 1.157 Ratio's, Concords, and Harmonies. 'Tis certain, Unites being by composition increased, are ter∣minated by the ‖ 1.158 Denarie: and having the Decade allotted to them, as their mother, w 1.159 and fixt Boundary; as 'twere in the Cirque they run round this * 1.160 Meta. Then, having performed a second Circuit, and again a third, and a fourth, and so on as far as Ten; of ten Tens they make up the Hundredth Number. After this they re∣turn to the first † 1.161 From whence they begin again, and proceed on to Ten; and having run round the Hundredth Number Ten times, going back a∣gain, they perform long Courses round the same Metae; returning by a Circuit from themselves into themselves. For, of the number Ten, an Unite is the tenth part; and ten Unites make up one Denarie. But, a Denarie or Decade is the Limit, the x 1.162 Meta, and the fixt and stated Boun∣dary of Unites: the Meta of the infinity of Numbers; but, * 1.163 the End, that is, the perfection of Unites. More∣over, the Ternarie joyned to∣gether with the Denarie, and having performed the third period of ten Circuits, produces that most natural Number, the Number Thir∣ty. For, that which in Unites is the Ternarie, the same in Denaries is the Tricenarie or Thirtieth Number. And this is the firm and certain Limit of that great Luminary, which is the second from the Sun. For the Course of the Moon, from one conjunction with the Sun to the next, compleats the Circle of a Month: after which, She again receives a Beginning of Birth as 'twere, and does again begin new Light, and new Days: y 1.164 being grac't with thirty Unites; honoured with three Decades; and beau∣tified

with ten Ternaries. With the very same [Graces] is the Empire of Our Victor Au∣gustus, and Lord of the whole world, z 1.165 adorned, by the Bestower of all things that are good; and enters upon a beginning of new blessings: having hitherto accomplished the Tricenna∣lian Festivities only; but now from hence forward en∣tring upon longer intervals of Times; and * 1.166 e∣spousing the hopes of future Bles∣sings, in the Celestial King∣dom. Where not one only Sun, but troops of innume∣rable Lights daunce about the Supream Emperour: eve∣ry one of which a 1.167 is far more Glorious than the Sun it self; and do shine and glister, with the splendour of those Rayes shot from that Eter∣nal Fountaine [of Light.] Where [there is] a life of the † 1.168 mind, in the b 1.169 incorruptible Beauties of Goods: where [there is] a life▪ void of all grief and trouble: where [there is] an enjoyment of temperate and most holy pleasure: Time without Time; a long and endless Aevum, enlarged to Spaces bounded by no Term: not any more [distinguished] by the intervals of dayes and months; nor measured by the Circles of Years, and the periods of Seasons and Times: but suf∣ficient for one life continued to an immensity. Which is not enlightned by the Sun, nor illustra∣ted by the multitude of the Stars, or * 1.170 Splendour of the Moon: but has that Luminary it self, God the Word, the only-begotten Son of the Supream Emperour. On which account, the Divine Discourses of Mystick Theology, do declare Him to be that Sun of Righteousness, and a Light which far transcends all Lights. We do firmly believe, that the very same per∣son does illustrate those most blessed Powers, with the Rayes of Justice, and the beams of Wise∣dom: and, that He does take the Souls of men, adorned with true Piety, not into the Cir∣cumference of Heaven, but into His own Bo∣som; and, that he does really confirm and ful∣fill His own promises. But the eye of Mortals hath not seen, nor hath any ear heard; nei∣ther can a mind cloathed with flesh, be able to discern and look into those things, which are prepared for them who have been adorned with P••ety: as likewise for You also, Most Reli∣gious Emperour! To whom alone, of all persons that ever were, God Himself the Supream Em∣perour of this Universe, has granted this, that You should cleanse and reform the Life of men. To whom also He hath shown His own Salutary Sign; by the power whereof having con∣quered Death, He c 1.171 celebrated a Triumph over His Enemies. Which Trophy of Victory, and Amulet of Daemons, when You had opposed a∣gainst the Images of Errour; You d 1.172 gained the Victory over all impious▪ Enemies and Barba∣rians, as also over the Daemons themselves, who are another sort of Barbarians.

* 1.173FOR, Whereas there are in us two * 1.174 Sub∣stances conjoyned, namely, Soul and Body; whereof the Latter is exposed to view, but the other remaines invisible: against both these, two sorts of Enemies and Barbarians, the one covertly, the other openly, have set themselves in array. And, the one of them opposes Bodies a∣gainst Bodies: but the other assaults man's naked Soul it self, with all sorts of incor∣poreal Engines. Farther, those visible Bar∣barians, like some savage a 1.175 Nomades, in nothing dif∣ferent from wild-beasts, make an attack upon the meek and gentle Flocks of Men; ruine and depopulate Countries; en∣slave Cities; [rush] out of the Desert, like fierce and furious Wolves, and fall upon the inhabitants of Cities; after which they destroy as many as they can. But the invisible Enemies, I mean the Soul-destroying Daemons, who are far more fierce and cruel than all Barbarians; flye about the Regions of this Air, and by the Engines of mischievous Polytheisme, had reduced all man∣kind under their power: in so much that, the true God was not by them any longer look't upon as God; but they wandred up and down in manifold errour, without any worship of the Deity. For, having procured for themselves Gods from I know not whence, who have not any Being or Existence in any place whatever; they wholly neglected and undervalued Him who is the only, and the true God, as if He were not. Hence it was, that the Generation of Bodies was by them reputed and worshipt as a God; as also, a contrary Deity hereto, to wit▪ the destruction and dissolution of Bodies▪ And the former of these Gods, in regard He was the Authour of Generation, was honoured with the Rites of Venus. But the Latter, because He abounded with Riches, and in Strength excel∣led Mankind, was named Pluto and * 1.176 Or••••••••▪ For, whereas the Men of that Age, acknow∣ledged no other life, save that which takes its beginning from Generation; therefore they as∣serted the Cause and Origine of that Life to be a God. And, whereas they believed Men not to exist any more, after death; they declared Death to be the Vanquisher of all, and a Great God. Then, concluding, that on account of that dissolution by death, they were in no wi••e accountable hereafter for what was performed here; they resolved upon living such a life, as in effect was 〈◊〉〈◊〉 life; perpetrating such facts, as deserved to be punished with ten thousand deaths. For, they had not their minds taken up, with the thoughts of God; they expected

not the Tribunals of the Divine judgment; nor call'd to remembrance the * 1.177 Nature of their own Souls: but acknowledging a sub∣jection to one Cruel Patron, Death; and ful∣ly perswading themselves, that b 1.178 the destruction of bo∣dies effected by it, was the dissolution [and annihila∣tion] of the whole man; they declared Death to be a great and a rich God; and for that reason gave him the name of Pluto or Dis. Death therefore was to them a God; and not he alone; but what∣ever else they accounted valuable in compari∣son of Death; namely, those things which were conducive, in order to the rendring their Lives pleasant and delicate. For, the pleasure of the † 1.179 Body was by them accounted a God; nourish∣ment was a God; the growth of those things [that produce nutriment,] a God; the fruit of Trees, a God; Drunkenness and Luxury, a God; the desire of * 1.180 things Carnal, a God; the Pleasure of those things, a God. Hence [came] the Mysteries of Ceres and Proserpina; hence the Ravishment of the Virgin [Proserpina] by Pluto, and Her Restoration again. Hence Bacchus's Initiations and Ceremonies; and Hercules vanquished by drunkenness, as by a more powerfull God. Hence the adulterous Rites of Cupid and Venus. Hence Jupiter himself en∣raged with a Lust after women, and in Love with Ganymede: hence the fictions of Lasci∣vious Fables, concerning Gods addicted to plea∣sure, Wantonness, and Luxury. With such therefore, and so many Darts of * 1.181 impious su∣perstition as these, the Cruel Barbarians, and profest Enemies to the Supream King, gaul'd the Inhabitants of the Earth; and at length reduc'd the whole Body of mankind to a Sub∣jection to themselves; in so much that, Monu∣ments of impiety were erected by them, in all parts of the earth; and Temples and Shrines of false Divinity, built in every Corner. More∣over, c 1.182 those persons then thought to be in power, were so miserably enslaved to Errour, that they appea∣sed their Gods, with the slaughters of their own Coun∣try-men and Relations; and sharpened their Swords a∣gainst the defenders of Truth; and [commenc't] an im∣placable War, and lifted up impious hands, not against forreigne and barbarous E∣nemies; but against their Domesticks and Friends, and against their Brethren, Kins∣men and dearest Relatives; who by a purity of Life and Sobriety, and with purposes of true Piety, had resolved to pay a worship and observance to the Deity. After this manner, these men, seized with a distraction of mind, sacrificed persons consecra∣ted to the supream King, to their own Daemons. But They, in regard they were couragious Wit∣nesses of true Piety, and had been accustomed to prefer a glorious death in defence of truth, before life it self; did not in the least value so severe a Tyranny: but rather, as it became the Souldier▪s of God▪ being fortified with the * 1.183 Arms of Patience, they despised and laught at every sort of death; namely Fire, Sword, and the † 1.184 piercings of Nails; the wild Beasts; the depths of the Sea; the cutting off, and after∣wards searing of Limbs; digging out of Eyes; mutilations of the whole Body; and lastly, Famine, the Mines, and Bonds. All which, by rea∣son of that Love and ardency of Affection they bore to their own King, they accounted sweeter than all the pleasures and enjoyments [of this life.] The minds likewise of the tenderer Sex were Valiant and Stout, endued with a Courage no∣thing inferiour to that of men; some of whom underwent the very same Combats with men, and obtained equal rewards of Valour. Others, when drag'd away to be ravished, sooner re∣signed their Lives to Death, d 1.185 than their Bo∣dies to ravishment. And vast other numbers of them, not enduring so much as to hear the Menaces of Ravishment, wherewith they were threatned by the Presidents of Provinces; with a valiant mind endured all sorts of Tor∣tures, and [the Execution of] every Capital Sentence. In this manner the Vauntguard of the supream Emperour, with an undaunted Courage of mind maintained the Fight, a∣gainst their Army who paid a worship to many Gods. But the [Daemons,] who are the ad∣versaries of God, and enemies to the salvation of men; demonstrating more of Cruelty than any the most savage Barbarian, rejoyced in such Libations of humane bloud. And their Assi∣stants and Ministers, quaff't to them such Cups as these, filled with blood unjustly shed; provi∣ding for them this direfull e 1.186 and impious Ban∣quet, to the ruine and destruction of humane kind. Affairs being in this posture; what ought to have been done by God, the King of those that were opprest? Ought▪ He to be careless of the safety of his dearest [Dependents,] and to neg∣lect his own servants, when in this bloudy manner assaul∣ted? f 1.187 Doubtless, He can never be termed a prudent Pilot, who shall suffer his Vessel, together with the men on Board, to be sunk; with∣out contributing any thing of his own assistance, in or∣der to the preservation of the Ships-company. Nor, can that person be styled a g 1.188 wary and provident General, who shall render up his Allies to the Enemy, unreveng'd and undefended. Neither will a good Shepherd be unconcer∣ned for, and h 1.189 careless of a Sheep straying from the rest of his flock: but will rather leave all the other, which are safe and in good condition; and will most readily suffer any thing what∣ever, on account of preser∣ving that Sheep which has strayed; being ready, should there be a necessity▪ to encoun∣ter even with fierce and ra∣ging

Beasts. But, the supream Moderator's care was not employ'd about a Sheep that wants rea∣son; but He was highly concern'd for his whole Army; for the sake of those, who on his account were assaulted. Of whose Combats, and conflicts in de∣fence of Piety, when he had approved; and had honoured them, who were now removed to him, with the rewards of Victory, i 1.190 with himself; he enrolled them amongst the Angelick Quires in Heaven. But, others of them he continued still upon earth, as Seeds that might restore and give new life to Piety, for the good of posterity; that they should both be spectatours of his vengeance upon the impious, and might also become Relatours of those things which they had beheld with their own eyes. After this, when he had stretcht forth his right hand, in order to his being avenged of his Adversaries; by his very Nod, on a sudden he destroyed them; having first punished them with stripes inflicted on them from Hea∣ven; and compell'd them, even against their wills, with their own lips to recant their own horrid wickednesses. But these, who were mean and contemned, and by almost all persons look't upon as forsaken and hopeless, he has raised from the ground, and highly exalted. And this, the supream Emperour [God,] effected from Heaven; when he had presented to us his own Servant, as some invincible Warriour. (For our Emperour, by reason of his transcendency of Piety, rejoyces in his being stiled The Ser∣vant of God.) Whom God has made Con∣querour over all sorts of Enemies whatever, having raised up him alone, against many. For, they were numerous; and almost infinite, as k 1.191 being the friends of many Daemons. l 1.192 Yea rather, they were nothing: whence it is, that at present they are nothing. But this One Em∣perour, [* 1.193 is] of One, [and bears] the Image of That One Supream Emperour. They, [induced thereto] by an impious mind, destroyed pious men by bloudy Murthers. But he, imitating his own Saviour's example, and being only skilled in this, the preservation namely of men; has sav'd alive even the impious themselves, teaching them true Piety and Religion. Then, in regard▪ he is really Victor, he hath vanquished that twofold sort of Barbarians: civilizing the fierce and untractable Tribes of men, by prudent and ra∣tional Embassies; compelling them to own, and * 1.194 submit themselves to their Betters; and from a Lawless and brutish life, reducing them to Civility and Humanity. But, as for that cruel and enraged Sort of invisible Daemons, he does really and manifestly m 1.195 prove, that they were long since vanquished by God. For the Common Sa∣viour of the Universe, had by an invisible Power routed those invisible Spirits. But this Our Prince, the Supream Emperour's Lieutenant-General as 'twere, n 1.196 has pursued the vanqui∣shed; spoyling † 1.197 those who were long since dead and consumed; and plentifully distributing the Booty amongst the Souldiers of [God] the Victor.

FOR, Whereas he perceived, that the simple* 1.198 multitude, like children, in vain stood in fear of those Bug-bears of Errour, made of Gold and Silver; it was his Sentiment, that they ought wholly to be destroyed; in regard they would be like some pieces of Stones, cast before the feet of those who walk in the dark; a 1.199 and because a smooth and plain passage thorow the Kings-high-way was in future to be open to all men. Having therefore diligently weighed these mat∣ters with himself, he was of opinion, that he stood not in need either of Mili∣tary Forces or a numerous Army, in order to his giving Check to those things; but, that one, or two of those persons well known to him, were sufficient to effect this business: whom by one only Nod he dispatcht away into every Province. They, confiding in [the Emperour's] Piety▪ [and in their own Religiousness towards God,] made their way thorow the thickest crowds, and thorow infinite multitudes of people, and b 1.200 fully discove∣red that ancient Errour [of Idolatry,] in all Cities, and throughout every Coun∣try. And in the first place, they commanded the Priests themselves, with much laugh∣ter and disgrace to bring forth their Gods, out of certain dark re∣cesses. Then they divested [those Gods] of their outward dress, and exposed their inward deformity, which lay concealed under a pain∣ted shape, to the eyes of all men. Lastly, having scrap't off that matter which seemed to be usefull, and * 1.201 cast it into the fire, and melted it down; c 1.202 so much as by them was thought to be of use and necessa∣ry, they reserved, and put it up safe. But, what∣ever was superfluous and wholly useless, that they left with the superstitious, for a lasting monu∣ment

of disgrace. Moreover, this admirable Emperour performed another thing like hereto. For, at the same time that those Idols of the Dead, made of pretious matter, were spoyled in that manner we have declared; he * 1.203 ordered the rest of the Images, consisting of Brass, to be brought together. Therefore, those Gods, [ce∣lebrated] in the doting Fables [of the Greeks,] having had ropes made of hair cast about them, were drag'd away bound. After these things, this great Emperour, having as 'twere light up a most bright Torch, lookt about with his Im∣perial Eye, if peradventure he could any where find, any Remains of Errour as yet lying con∣cealed. And, as some most sharp-sighted Aeagle, which has raised herself to Heaven on her wings, sees from above those things on the earth that are at the greatest distance: in the same man∣ner he, whilst he † 1.204 was resident in the Imperial Palace of his own most beautifull City, behold as from a Watch-Tower, a certain pernicious snare of Souls, lying concealed in the Province of the Phoenicians. It was a Grove and a Temple, [not placed] in the midst of a City, nor in the Forums, or Streets; of which sort many are visible in Cities, most gloriously built for ornaments sake: but this [Temple] was out of the way, far distant from the common Road and beaten path, consecrated to that filthy Daemon [termed] Venus, in part of the Top of [Mount] Libanus. This was a School of wickedness, [open] to all incontinent per∣sons, and such as with all manner of dissolute∣ness had debauch't their own Bodies. For certain effeminate men, who ought to be ter∣med women rather than men, having renounc'd the venerableness of their own Sex, appeased the Daemon by suffering themselves to be made use of as women. Besides, unlawfull ‖ 1.205 Coi∣tions with women, and Adulteries, and other beastly and infamous facts were committed in that Temple, as in a place that was lawless, and without a Governour. Nor was there any one that might inspect what was done in that place, in regard no person of gravity or mo∣desty durst go thither. But, the impieties com∣mitted there, could not lye concealed from this Great Emperour also. But, when he himself had look't into them with the eye of an Im∣perial providence, he judged such a Temple as this to be unworthy of being [enlightned with the Rayes] of the Sun it self, Wherefore he orders it to be totally demolished, together with [its Statues and] Consecrated Gifts. Imme∣diately therefore, the Engines of this impudent and Libidinous Errour, were dissipated by an Imperial Order; and a Company of Souldiers gave their assistance in cleansing that place. And they who had hitherto been addicted to Lasciviousness, [being scar'd] by the Empe∣rour's Menaces, in future learned modesty. When therefore the Emperour had in this man∣ner d 1.206 pull'd off those Vizards of abominable wickednesse, which were visible in the Temple of that Daemon the seducer of the people; and had exposed them to the view of all persons; he Preached his own Saviour in the presence of all. Nor was there any one who could defend or assist the persons detected; no Daemon; no God; no Utterer of Oracles; no Diviner. Nor were the minds of men any longer wrap't up in thick and profound darkness: but being illustrated by the Rayes of unerring Piety, they condemned the ignorance of their Ancestours; and pityed their Blindness; and pronounc't themselves happy, in regard they were free'd from the cruel slavery of Errour. e 1.207 Thus therefore in a moment, by the Will of the Great God, and the Emperour's Assistance and Ministery, all the kinds of E∣nemies and Adversaries, as well the visible as invisible, were totally destroyed: and in future, Peace, the best Educatrix of Youth, encompassed the habitation of all men. Nor were there any more Wars, because The Gods were not. Nei∣ther did there happen any Fights, either in the Countries or Cities, as there had been before, when the worship of Daemons flourisht: nor were there any more effusions of bloud amongst men, such ••s had usually hapned, whilst the fury of Polytheisme was prevalent.

NOw therefore 'tis seasonable, to oppose the new* 1.208 Face of affairs to the old, and inspect the Change of matters made for the better, by com∣paring the worser with them; and to discern and perceive clearly, in what manner hereto∣fore, Porches and Consecrated Plots of Ground; Graves and Temples, were a 1.209 most elaborately founded and prepared for them; and how the Temples were * 1.210 beautified with vast num∣bers of Consecrated Gifts. As for the Tyrants and those in whose hands the supream power then was, they had an high veneration for the Gods. The Nations also and people, in the fields and in all places, yea in their very Private dwellings, in their Store Houses namely and Bed-chambers, b 1.211 ho∣noured them with Statues, according to the Rites of their own Country. But, the fruit of their devotion, was not that mutual Peace, which we now behold with our eyes, but all things directly contrary hereto; to wit Wars, Fights, and Seditions; wherewith they were † 1.212 sorely disquieted during the whole Course of their Lives, and filled their own Coun∣tries with bloud and intestine slaughters. More∣over, the Gods worshipt by them, with much flat∣tery did indeed promise the then Emperours, Pro∣phesies and Oracles, and predictions of things future.

But those very Gods c 1.213 could not * 1.214 foresee their own Ruine, and were alto∣gether unable to foretell it to their own selves. Which is a most convincing Ar∣gument, in order to the ma∣nifestation of their cheat and imposture. 'Tis certain, none of those, hereto∣fore admired for their Oracles, ever foretold the Glorious Coming of the Common Saviour amongst men, or the new Preaching of that divine knowledge, which was first delivered by him. Neither Pythius himself, nor any other of the Great Daemons, was ever apprehensive of their own desolation: nor did he presage or prophesie, who should vanquish and destroy them. What Diviner or Soothsayer hath foretold, that the worship of the Gods should be extinguished by the Coming of a Certain † 1.215 New Person into the world; and, that the knowledge and wor∣ship of the supream Mediator of all things, should be diffused amongst all men? Who hath fore∣seen this Holy and Religious Principality, and this Our Victor, and the Trophies which he has in all places of the earth erected against Daemons, and the Ruine of the * 1.216 High places? Which of the Hero's hath ever declared in express words, that the lifeless Statues should be melted, and from an useless▪ Form be changed into necessary uses? Which of the Gods hath ever made any mention, concerning their own Statues which are melted down, and with disgrace and laughter d 1.217 cut into thinn plates? Where [I beseech you] were the Defenders of those [Gods,] that could not give assistance to the Monuments consecrated to them, which were ruined by Men? What is become of them, who heretofore raised Wars, and who now behold their own vanquishers living in a most calm and secure Peace? Where are those who put their trust in them, as in Gods, and elevated their own minds by a vain and fruitless confidence; e 1.218 who, when they had raised the Errour [of their own superstition] to the highest pitch, and had commenc't an implacable War against the Defenders of Truth; Wretches as they were, pe∣rished in a most miserable manner? Where are those Troops of Gyants, fighting against God Himself? And the hissings of Dragons; Who have whet their Tongues, and have uttered impious Expressions against the supream King? Those persons, profest E∣nemies to the supream Emperour, confiding in a multitude of Gods, fell on with vast numbers of men in Arms; carrying before them as their defence, f 1.219 Resemblances of dead persons, in Statues void of life. But Our Emperour, cloathed with the Coat of Mail of Piety, having op∣posed against the multitude of his Enemies, the salutary and vivifick Standard, as some affrightning spectacle, and potent Preserva∣tive against mischiefs; obtained the Victory, both over his Enemies, and over the Daemons▪ After which, with a gratefull mind, he rendred a Thanksgiving-prayer to [God] the Authour of his Victory; and with a loud voice, and by the Monuments of Statues raised, he made known to all men the Triumphant Stan∣dard; erecting this Great Trophy against all his Enemies, in the midst of the Imperial City; and issuing out an Express Command to all men, that they should acknowledge this salutary Standard (which no Age can deface,) as the Preservative of the Roman Government, that is, the Empire of the whole world. And here∣with ••e acquainted all persons, but more espe∣cially the Milice. To whom [he gave this in charge,] that they ought not to * 1.220 place their hopes in their Spears and Armour, nor in the strength of their Bodies; but should ac∣knowledge God to be the Giver of all Good, and particularly of Victory it self. Thus the Emperour himself (strange and almost incre∣dible!) was his own Armie's Instructer in their devotions; and delivered to them pious † 1.221 prayers, which were agreeable to the Divine Laws and Institutions; that they should lift up their hands on high, towards Heaven; but should ‖ 1.222 fix the eyes of their minds on the highest object, namely on the Celestial King; and in their prayers should invoke him, as The Giver of Victory, The Saviour, The Preserver, and The Assistant. Moreover, that they should esteem of a day, as convenient and fit for prayers; to wit, that day, which really is the Chief and g 1.223 First of

other days, and which is truly the h 1.224 Lord's, and the Salutary Day: and which has its i 1.225 name from Light, Life, Immortality, and from every thing that is good. Moreover, He k 1.226 himself, becoming his own Teacher of such good things, pays an a∣doration to his Saviour in the most private Apart∣ments of his Imperial Palace; and sometimes by praying fulfills the Divine Laws; at others, by hearing the sacred Scriptures read, he cultivates and instructs his own mind. Farther, persons consecrated to God, and who are adorned with holiness of Life and the other virtues, are his Servants and Ministers; and them he has ap∣pointed to be the * 1.227 Controllers of his whole House. Lastly, his Protectors and trusty Guards, armed with the weapons of good affection, do acknowledge the Emperour as their Instructer in a pious Life. But the Emperour himself pays an honour to this Victorious Banner, having experimentally found a Divine Efficacy inherent in it. For, by this [Standard] vast multitudes of the adverse Army have been put to ••light; by it the For∣ces of invisible Daemons have been subdued. By it, their insolence, who opposed God Himself, was represt: by it, the tongues of flanderers and im∣pious persons were silenced. By it the Barbarous Nations were vanquished. By it the frauds and mockery of Superstitious Errour were exposed and detected. Lastly, to it (which is the sum and perfection of all Goods,) the Emperour paying a due debt as 'twere, has erected Triumphal Arches in all places of the Earth. And with a bountifull and Royal hand [hath founded] Temples and Churches, in honour of it: and has issued forth an Order to all persons, that sacred Oratories should be built. In the very midst l 1.228 therefore of the Pro∣vinces and Cities, eximious Monuments of his Imperial magnificence were forthwith raised; and in a short time they shined gloriously in every Country, and ma∣nifestly confuted and exposed the impiety of Ty∣rannick Government. For those [Tyrants] having by a madness of mind been a little be∣fore hurried on to wage a War against God; like mad dogs, vented their rage against the lifeless Structures, in regard they were unable to effect any thing against God Himself: and when they had thrown down the Oratories from their vast height to the very ground, and had dug up their very Foundations; they made them look like a City taken by the Enemy. Such was the Tra∣gedy of wickednesses acted by them: wherein they attempted, as 'twere to assault the Deity it self; but were soon made sensible of their own madness. For a short space of time had scarce intervened, when a Storm poured on them from Heaven, swept them away and in one moment rendred them invisible: in so much that, neither kindred, nor issue, nor any the least relique of their memory, was left remaining amongst men; but, though they were numerous, yet in a minute, having first had stripes inslicted on them from Heaven, they all perished utterly, and be∣came extinct. Such was the conclusion of these mens outragious Fury, whereby they had made an Insurrection against God. But this [Our Em∣perour,] who, armed with the Salutary Trophy, ••ad alone fal'n upon the Enemies; (or rather, was not alone; for he who is the sole Emperour, was present with, and assisted Him;) hath built new Oratories far better than those which a little before had been demolisht; and hath made the latter much more magnificent, than the former were: one while adorning the City which bears his own name, with various Churches of God; at another time, honouring the chief [City] of Bithynia, with m 1.229 a most stately and most beautifull [Church.] He hath like∣wise grao't the chiefest [Ci∣ties] of the other Pro∣vinces, with Ornaments of this nature. Moreover, when he had made choice of two eminent places in the East; the one in the Province of Palestine, because the vivi∣fick Stream [of saving faith] has from thence, as from a Spring, diffused it self and over∣flowed

all Nations; the other in the Metropolis of the whole East, n 1.230 which graces the name of Antiochus: in this latter, as 'twere in the Head of all the Provinces of that Tract, he hath consecrated [to God] a * 1.231 most glorious & match∣less Structure, in respect both of its Largeness and Beauty. For he hath encompassed the whole Tem∣ple, with a large circuit on the out side: but within, he hath raised the Basilica it self to an immense height, and has built it in an Eight∣square Figure, and has va∣riously adorned it; and ha∣ving surrounded it on all sides with many lodging Rooms and Exhedrae, has crowned it with a variety of Ornaments. In this manner were these [Edifices] compleated. But in the Province of the Palestinians, in that City heretofore the Royal Seat of the Hebrews, in the middle of the City, o 1.232 at the very Martyrium of Our Saviour, [he has erected] a † 1.233 Basilica of a vast bigness, and an Holy House in Honour of the Sa∣lutary Cross, and has beautified it richly, and with all manner of magnificence. And he hath grac't the Monument of the supream Saviour, (which deserves an eternal Memo∣ry,) and the Trophies that He raised against Death, with Ornaments that are in∣expressible. And having se∣lected three places in that Coun∣try, which are honoured with three Mystick Caves, He has beautified each of them with magnificent Structures: to p 1.234 that Cave wherein [Our Saviour] first made his Divine appearance, he hath assigned a befitting honour: in the other, he has illustra∣ted the memory of his last Assumption, in the Top of the Mount: but in that Cave, which is in the midst between the other two, he has extoll'd ‖ 1.235 the Combats and Victory of Our Saviour. All these [Caves] the Emperour has adorned magnifi∣cently, thereby declaring to all persons the Salutary Sign [of the Cross.] q 1.236 Which [Sign] gives the Emperour the reward of his piety, increases his whole Family and the time [of his Reigne,] and confirms the Throne of his Empire by * 1.237 many periods of years; reserving the Fruits and Rewards of Virtue, for His most excellent Children, and for r 1.238 His own Kindred, and for their Descendants. And this is a most convincing argument of the power of that God, whom the Emperour does worship; that He hath poyz'd the Scale of Justice with equal weights on both sides, and has assigned to each Party a fit and proportionate Reward. For the punishment due to impiety, immediately seized those who had assaulted and demolisht the sacred Houses; and they were forthwith swept away, without any Stock or Kindred, without any House, or Family. But this [Our Emperour,] who by Acts of Piety of all sorts, pays an Honour to His Lord; and who one while erects Churches to Him; at another time, manifests and makes Him known to His Subjects, by those Sacred Gifts which he hath dedicated to Him in all parts of the world: is most certainly known to have Him, and that most deservedly, the Pre∣server and Keeper of his Family, Empire, and Race. In this manner have God's performances been made known, by the Divine power and Virtue of the Salutary Sign.

COncerning which [Sign] the Discourse* 1.239 might be large, wherewith they are well acquainted, a 1.240 who have been initiated in those Mysteries delivered to them by divine persons. For, this * 1.241 is that truly sa∣ving [Sign:] a thing won∣derfull indeed to be related; but, far more admirable to be conceived: in what man∣ner, as soon as it appeared on earth, That alone hath obsoured all those Fables, many ages since invented concerning the Gods; and hath delivered up Errour, to darkness and oblivion; but hath discovered to all persons that Intellectual Light (which had illustrated the minds of men,) the One namely, and the true God. Therefore, all people, now changed to a better and more enlightened Condition, spit on the faces of their dead Idols; trample under foot the impious Rites of Daemons, and deride that ancient Errour handed down to them from their Ancestours. And on the other side, men have every where founded Schooles of sacred Litera∣ture, and are all trained up as 'twere in the Precepts of the saving Discipline: to the intent that, they may no longer dread * 1.242 things Crea∣ted, which are visible to the eyes of flesh; nor lift up their eyes to the Sun, Moon, and Stars, and stop in an admiratian of those Bodies: but may confess Him, who transcends all these, Him who can't be perceived by sight, or any sense; to be the Creator of all things; and may learn to worship Him alone. All which singular and extraordinary Blessings and Favours [confer∣red] on men, had their rise from this Great and admirable Signe. By the power and virtue where∣of, all those Ills which were before, now are not: and those [Goods] which before were not, are † 1.243 every where resplendent, [deriving their Lustre] from the Rayes of Piety. Also, Discourses, Precepts, and Exhortations to a So∣ber and Pious Life, are Preach't in the hearing of all Nations; yea, even the Emperour Himself Preaches. And this is the greatest wonder, that so mighty an Emperour, does with so loud a Voice call out to the whole world, like some Interpreter

to God the supream King; and does invite all those Governed by Him, to the knowledge of the true God. And that, in the midst of the Im∣perial Palace, b 1.244 the trifling and ridiculous Composures of impious men [are not re∣cited,] as the usage was heretofore; but the Priests and Ministers of God, per∣sons conspicuous for their Piety, with * 1.245 Roy∣al Hymns and Praises do cele∣brate the Festi∣val. That, the sole God, He who is the Emperour of the Universe, is declared and set forth to all; and that the E∣vangelick Word [who promi∣seth us all things which are] good, does unite mankind to [God] the supream King; shewing the glad ti∣dings of His Celestial Father's being rendred propi∣tious and benign to His Sons on earth. That, Quires do Laud Him with all manner of triumphant Songs; and, that the whole Body of mankind doth joyn in The Chorus together with the Angelick Com∣panies in Heaven: and, that rational Souls, using those Bodies wherewith they are cloathed as some Musical Instruments, [do Laud] Him with befitting Hymns, and shout forth praises that are gratefull to him. That they who are Inhabitants of the East, together with those who dwell in the West, are instructed in His Pre∣cepts, at one and the same moment of time: and, that those who have received the Southern and Northern parts of the world as their allotment, do sing † 1.246 to the same melodious Tune: studiously following a pious Course of Life, by the very same methods and precepts: conspiring in the praises of one God, who is supream: admitting of one Saviour, His onely-begotten Son, the Au∣thour of all Blessings: and [Lastly,] acknow∣ledging one Moderatour and Emperour on Earth, and His Sons belov'd by God. Which Empe∣rour, like some skilfull Pi∣lot, c 1.247 sits on high above the Rudder, and holding the Helm in his hand, Steers the Vessel in a straight Course; and by a prosperous gale of Wind, brings all those under his command, into a safe and calm Port. But God Himself, the supream Emperour, stretches forth his right hand to Him from a∣bove, and hitherto constitutes Him the Conquerour of all his Enemies and Opposers; encreasing the Strength of His Empire by long periods of years. But will hereafter make Him a partaker of far more excellent Blessings, and will really fulfill his own Promises made to Him. Of which Promises the time present permits not a Rehearsal; but a departure out of this Life is to be expected: in as much as, 'tis not possible for things divine to be distinctly perceived and fully apprehended, by mortal eyes and corporeal ears.

BUT, Come on, Victor Maximus Constan∣tinus▪* 1.248 a 1.249 in this Imperial Book [written] concerning the Supream Emperour, let us now deliver to You * 1.250 Secret and Myste∣rious Matters: not that we may teach You, who have been instructed by God: nor that we may disclose Secrets to You, to Whom God Himself, long before these our discourses, (not from men, neither by any man, but by the Common Saviour Himself, and by the Presence and Appearance of His own Divinity, which hath often shined upon You,) hath opened and revealed things secret that were hidden: but, that we may bring untaught men to the Light; and may suggest to the ignorant, the Reasons and Causes of Your Pious and Religious Works and Deeds. Indeed, those great Actions dayly performed b 1.251 by Your Virtue, thorowout the whole habitable World, in order to the promoting the Worship and Honour of God the supream King; are celebrated in the mouthes of all Mor∣tals. But, the Monuments of Gratitude, which You have consecrated to Your Preserver and Sa∣viour, in Our Country, (I mean in the Province of Palestine, and in that City, whence, as from a Fountain-head, the Salutary Word hath powred forth its refreshing streams upon all men;) and the Trophies of that Victory gained over Death, which You have erected in the Edifices of Ora∣tories, and in the Dedications of Sacred Hou∣ses: [I say,] those Lofty and most beautifull Works of an Imperial Magnificence, Stru∣ctures truly Imperial, erected c 1.252 about the Salu∣tary [Martyrium, a Monument that deserves] an Immortal Memory; contain a Reason [for their having been built,] which is d 1.253 not equally apparent and manifest to all persons.

'Tis certain, they who have been enlightened by the Celestial power and influence of the Divine Spirit, do know and understand [the true Cause of Your raising those Structures,] and on ac∣count thereof do deservedly admire You, and do stile that Your purpose of mind, a blessed re∣solution, as proceeding from no other than a di∣vine impulse. But, those who are unskilled in matters divine, in a most immoderate man∣ner deride, and scoff at that work, by reason of their blindness of mind: supposing it to be a mighty indecency, and a thing unbefitting [the Maje∣sty of] so great an Emperour, to employ His care about the Monuments and Sepulchres of dead Bodies. For, would it not have been better (may some one of these persons say,) to observe and keep Our Ancestours Rites; and to appease the Hero's and Gods worshipt in each Province; and not to detest and abhor them, on account of such calamities as these? For, either they must be * 1.254 affected with divine honours, in the same manner with e 1.255 this person, by reason of that likeness there is in their miseries and infe∣licities: or else, if they are to be rejected, as being ob∣noxious to humane sufferings; 'tis just, that the very same sentence be pronounc't against Him also. These words will peradventure be said by some one of those persons, having first contracted His Brows, and in His own vain opi∣nion thinking Himself wiser than others, and with much of gravity extolling his own arrogance. To whom never∣theless, a pardon of his igno∣rance is vouchsafed, (and * 1.256 not to him only, but to every one who hath erred from the right way;) by the Gracious and mercifull Word of the Most Excellent Father; who hath Founded Schools and places of Instruction all over the whole world, in Countries and Villages, in fields and desert places, and in all Ci∣ties whatever; and freely in∣vites [all persons] to learn the Divine Precepts: and like a most indulgent Saviour and Physitian of Souls, perswades both Greeks and Barbarians; Wise and Simple; Poor and Rich; Servants and Masters; Governours and the Governed; the impious; the unjust; the unlearned; the unclean; the blasphemous; to come, yea to hasten to a Divine Cure. With a loud voice therefore proclaiming to all persons oblivion of their former wickedness, thus He heretofore cryed out, saying; * 1.257 Come unto Me all ye that labour, and are heavy laden, and I will give you rest. And again. I † 1.258 am not come to call the righteous, but sinners to re∣pentance. And He adds the reason, saying: [‖ 1.259 For] they that be whole, need not a Phy∣sician, but they that are sick. And [in another place,] I desire not the death of a sinner [so earnestly, as I desire] his repentance. Hence it is, that only that person who has been instructed in the knowledge of things Divine, (as soon as he shall have been acquainted with the reasons of that care and diligence imployed about the fore∣mentioned Works,) must of necessity acknowledge a far more excellent instinct than that which is meerly humane, to have been in our Emperour, and must admire His Pious disposition towards the worship of God; and must believe, that this Care and Sollicitude in reference to * 1.260 the Mo∣nument of the Salutary Resurrection, was not exerted without Divine appoyntment; but was really the product of the inspiration of that God, whose faithfull servant and Minister of good things, [the Emperour] boasts Himself to be. Being fully perswaded, Greatest Emperour! that these things are truly gratefull and acceptable to You, I have taken a resolution, in this present Discourse to set forth to all persons, the Causes and g 1.261 Reasons of Your Pious Fabricks: glorying in this, that I am as 'twere the Interpre∣ter of Your Intention, and the Relatour of Your Pious mind▪ and that I teach all those things, which 'tis fit and agreeable every person should be instructed in, whose desire it is to understand the Reasons of the Power of God, and of Our Saviour: on account of which [Reasons] He who existed long before, and had the sole Care and manage∣ment of the Universe, at length came down from Hea∣ven to us: for which [rea∣sons] he * 1.262 cloathed Himself with the humane Nature: for which [Reasons Last∣ly,] He gave access even to death: moreover, [that I declare] the reasons of that immortal Life which followed hereupon, and of the Resurrection from the dead; and not the reasons only, but the most evident and ratio∣nal demonstrations also, and the most indubitable Proofs, necessary to those who as yet stand in need of these things. But, now it is time, that we should here begin this our design'd discourse. They who have * 1.263 ascri∣bed the worship of God the Framer of the world and the supream Governour over all things, to those things created by Him; and have ho∣noured the Sun and Moon, and the other parts of the world, and the first Elements [of all things,] Earth; Water; Air; Fire; with an appellation equal to their Maker and Framer: and have termed those things, Gods, which nei∣ther ever were, nor had subsisted, nor had had any name, unless they had been * 1.264 present with and waited upon the Word of God who made the world: such persons, in my judgment, seem to differ very little from those, who † 1.265 passing by the Architect of eximi∣ous Works in Imperial Palaces, great∣ly admire the Roofs and Walls, and

the Paintings thereon which consist of a va∣riety of Flowers and Colours, and the Golden * 1.266 Lacunaria, and the curious Workmanship thereon, and the Carv'd works of Stones; and to those very things▪ attribute the praise and name of the skill of the Artist: whereas, the Cause of the admira∣tion ought not to be ascribed to those things vi∣sible to the eye, but onely to the Architect of those [curious pieces of work:] and in as much as 'tis to be acknowledged, that there are many works of great Art and Skill; but, that He only is wise and skillfull, who is the Authour of the Being of such Works as these, and of their being beheld by many. Nor, would they seem in any thing to differ from very young children, who should admire the Musical Instrument of the Harp it self, which consists of seven Strings; and not the Inventour Himself, and the person skilled in its Harmony, on account of this His knowledge: or they, who neglecting Him that had performed a brave piece of service in the Wars, should adorn the Spear, or the Shield, with Triumphant Crowns: or [Lastly] they, who should honour the Forums, the Streets, the Edifices, the lifeless Temples, and the † 1.267 Gymnasia; in the same degree with the Mighty Emperour, the Authour and Founder of the Great and Royal City: whereas 'tis not meet to admire the [Columns or] Stones, but rather the wise Builder Himself of this great Work, and Him by whose Laws and Sanctions it is Governed. In the very same manner also, they, who with the eyes of the Body behold this Universe, ought not to ascribe its Cause, either to the Sun, or Moon, or to any other of the Celestial Bodies: but must ac∣knowledge all these to be the Workes of wisdom; being in the interim mindfull of the Maker and Framer of them, and preferring His Honour and Worship before all other things whatever. But, from a view of these very [Works,] with an entire af∣fection of mind they must reverence and adore Him, namely the Word of God, the supream Em∣perour [of this Universe,] who is not now to be perceived by the eyes of the body, but only by a pure and uncorrupt mind. For, in the Body of a man, no one hath ever termed the eyes, or head, or hands, or feet, or the rest of the members of a wise and knowing person, Wisdom; much less has any one termed the ‖ 1.268 Pallium within which such a person is wrapt, wise; or His house-hold-stuff, wise; or the Vessels necessary for a Philosopher's use, wise: but every prudent person admires the invisible and disappearing mind that is in man. In the same manner also, rather than [we should wonder at] the visible Works of this whole world, which are corporeal, and framed of one and the same matter; we ought to admire that undiscer∣ned and invisible Word, the Framer and Beau∣tifier of this Universe; Who is the onely-begot∣ten [Son] of God: Whom the Maker of all things Himself, a Being that far transcends every substance, hath begotten of Himself; and hath constituted Him the Ruler and Governour of this Universe. For, whereas it was impos∣sible, that the transient and frail substance of Bodies, and the Nature of rational Creatures which had been newly made▪ should approach God the Supream Rectour, because of that in∣finity of distance whereby He excells them: (For He is unbegotten, plac'd above and beyond all things; inexplicable; incomprehensible; inac∣cessible; inhabiting Light that is not to be ap∣proach't, as the k 1.269 sacred Oracles tell us: but they were produced out of nothing, and are vastly di∣stant, and a long way separated from that unbegotten Nature:) with good reason therefore, the All-Good and Supream God, interposed as 'twere l 1.270 the Middle, Divine, and Omnipotent Power of His own onely-begotten Word. Which [Power] is most intimately and most nearly conversant with the Father, and abides within Him, and enjoyes His Secrets: m 1.271 nevertheless, it does most graci∣ously condescend and let down it self, and in a manner adapts and fits it self to those, who are far distant from the supream Height. For otherwise, it would be a thing neither pure nor holy, that He who is plac't above and beyond all things, should be joyned with corruptible matter and Body. Therefore, the divine Word * 1.272 came down and put Himself into this Universe; and having taken the Reins of the whole world into His hands, Governs it by an incorporeal and divine power; and, like a most wise Charioteer, manages it according as it seems good to Himself. Now, the demonstra∣tion of this Discourse is clear and perspicuous. For, if those parts of the world do subsist of them∣selves, which we have usually termed the first Ele∣ments, namely, Earth; Water; Air; and Fire; which consist of a nature void of reason, as we see with our own eyes: [or n 1.273,] if there be one matter [or, substance] common to them all, which those persons skil∣led in such things as these, are wont to term the Recepta∣cle, Mother and Nurse of all: and if that be without Form and Figure, wholly void of Life and Reason: whence [hath it hapned,] (will any one affirm,) that there is in it Beauty and Ornature? Whence [proceeded] the distinction of the Elements? Whence, † 1.274 the concord and a∣greement of things contrary? Who hath comman∣ded the heavy Element of Earth to be carried on the moist substance [of Water?] Who hath turned back the nature of Waters, which tends downward, and hath carried it about on high, in the clouds? Who hath bound the force of Fire, and [hath commanded it] to lie hid in wood, and to mix with things contrary to its nature? Who hath mingled the cold air with the hot na∣ture of Fire, and o 1.275 by putting an end to the mu∣tual fight between them, hath reduced them to con∣cord

and agreement? Who hath propagated man∣kind, by inventing the † 1.276 benefit of succession, [and hath enlarged it] to the * 1.277 long-continuing space of an immortal Life? Who hath formed the Male, and fashioned the Female, thus as we see them; and p 1.278 having made them both up into one harmonious Composition, hath found out one common prin∣ciple of Generation to all li∣ving Creatures? Who has changed the liquid nature of Sperm, which of it self is corruptible, fluid, and q 1.279 void of sense; and hath made it prolifick and fit for the be∣getting of living Creatures? Who even at this very instant works all these things, and infinite others besides these, which are far above wonder, and superiour to all admi∣ration? Who is it, that every day and hour ef∣fects the Generations [r 1.280 and corruptions] of all these, by an undiscerned and invisible power? The Wonder-working Word of God, is most deservedly to be lookt upon as the Au∣thour of all these things. For the truly-omnipotent Word of God, diffuses Him∣self over all things; and having in an incorporeal manner extended Him∣self, both upwards to an immense height, and also downwards to a vast depth; and containing within His large hands as 'twere, the s 1.281 Lati∣tude and Longitude of the Universe, He hath compacted and bound together this whole world. Which when He had made up into an Instrument con∣taining in it self all sorts of Harmony, for His own use; with ‖ 1.282 Reason and Wisdom He began to play upon the matter of Bodies, which is of it self irrational, without Form, and void of Figure; t 1.283 fitly setting together and composing the disjuncts with the Diatones. He likewise Governs the Sun and Moon, and the other Luminaries of Heaven, by measures not to be unfolded; and leades [them] in such a manner, as may be most usefull and beneficial to this Universe. The same Word of God let Himself down upon the Earth also, where He produced living Creatures of every kind, and the variously∣shap'd Beauties of Plants. The very same Word of God penetrated into the deep Re∣cesses of the Sea likewise, and u 1.284 invented the Nature of Swimming Creatures: and there also He made infinite and innumerable Forms and Varieties of all sorts of living Creatures. He it is, who perfecting and compleating the † 1.285 Foetus's con∣ceived in the Wombe, within in the very Work-house of Nature, gives them Life and Form. He also lifts up on high the fluid and heavy Nature of the moist substance, and after∣wards, when by a change He has made it sweet, brings it down gently and moderately to the Ground: but at Stated Seasons He bestows it in a more plentifull manner. Then, like some skil∣full and excellent Husband-man, having sufficiently watered the fields with it, by dividing it into various Streams, and conveying it in several channells; and having mixt the moist substance with the dry ground; He dresses and adorns the Earth in a different manner; sometimes, with beautifull flowers; w 1.286 at o∣thers, with a variety of fi∣gures; one while, with fra∣grant scents; at another, with various sorts of Fruits: and at another time He af∣fords all manner of enjoy∣ments that are delicious to the Tast. x 1.287 But, why do I presume to rehearse the * 1.288 wonderfull works of the Word of God, and to at∣tempt impossibilities? where∣as his Efficiency does far sur∣mount all humane thought. Indeed, some persons have term'd Him The Nature of the Universe; others, The Soul of the World; others, Fate. Others have asserted, that He is that Supream and most Transcendent Being, God; thereby confounding, in a manner to me unintelli∣gible, things that are at the greatest distance one from another: whilst they debase and throw down even to the earth, the Ruler of all things Himself, and the Unbegotten and Su∣pream Nature; and joyn it with a Body, and with corruptible matter; and affirm that 'tis † 1.289 wrap't up in the midst, between Living Crea∣tures that are rational and irrational, between substances mortal and immortal. Thus they.

BUT, The Divine Doctrine does assert,* 1.290 a 1.291 that That which is the Supream Good it Self, and the Cause of all things, is far beyond all Comprehension: and therefore, that it is in∣effable, and inexpressible, nor can have a name given it; and that 'tis not only above expres∣sion, but all thought also. That 'tis not to be contained in place, nor is in Bodies: that [it exists] not in Heaven, nor in the b 1.292 Aether;

or in any other part of the Universe: but, that 'tis wholly without all things, and hid within some secret Recess of the understanding. The sacred Oracles do teach, that He is to be acknowledged the c 1.293 Onely True God; He who is separated from all Corporeal Substance and d 1.294 forreigne to all Ministerial Oeconomie. Wherefore all things, are said to have existed from Him, but not by Him. But He Himself, as The Emperour, within in se∣cret and inaccessible apartments, inhabits Light that is always unapproachable, and by the sole power of His own Will does [every where] Determine and Command. For, from His being willing, pro∣ceeds the Existence of every thing that is; and He not being willing, it is not. Now, He wills all things that are good, because by His own Es∣sence He is e 1.295 Goodness it self. But God the Word, by whom are all things, is∣sues from above f 1.296 in a man∣ner inexpressible, out of his Excellent Father, as out of an everlasting and immense Fountain, and flows forth like a River; * 1.297 spreading his streames all abroad, in order to the common preservation of every thing. And (that I may make use of an instance taken from our selves,) as the invisible and undiscovered Mind in us, (which, what, and of what sort it is as to its Essence, no mortal ever yet knew;) re∣siding like some Emperour within the private A∣partments of his own Palace, does alone will, and conclude upon those things that are to be done: but Discourse, as 'twere the onely-begotten Son, begotten by the mind in a manner that is inex∣plicable, and by a power not to be exprest, pro∣ceeds out of its Bosome, as from its Parent; and is the first Messenger and Interpreter of its Pa∣rent's thoughts to all persons; and makes a pub∣lick declaration of those things which its Pa∣rent has concluded on in secret; and actually performs its Parents Resolves, conveying it self to the Ears of all men. Whence 'tis, that men receive benefit from Discourse: but no person has ever beheld with His eyes, the latent and invi∣sible mind it self, which is the Parent of Dis∣course. In the very same manner, or rather in a manner far beyond all comparison and re∣semblance, the most Perfect Word of the Supream God, in regard He is the Onely begotten Son of the Father, not consisting of a power of pronuncia∣tion, nor as to His nature made up of syllables, names, and words; nor exprest by a voice which strikes through the air: but existing the Living and Operating Word of the Supream God, and subsisting personally, as being the Power of God, and the Wisdom of God; proceeds from His Father's Divinity, and [comes forth] out of his Kingdom. And, in as much as He is the Good Off-spring of the Good Father, and the Common Saviour of all things, He g 1.298 passes thorow, and derives a moysture upon all [living Creatures:] and by reason of His own ful∣ness of Reason, Wisdom, Light, and of all Goods, He diffuses Himself over all things, not only those that are at hand and near▪ but them also that are at the remo∣test distance, whether on the Earth or in the Sea, or where ever else; if besides these there be in nature any other Seat or Habitation allotted to things. To all which, with the grea∣test equity and justice He appoynts Limits, and * 1.299 Regions, and Laws, and stated Inheritances; and by his Royal power bestows upon, and sup∣plies each of them with those things that are fit and agreeable. And to some of them he as∣signes [for their place of Residence,] those Arches that are above the world; h 1.300 again, to others [He appoints] The Heaven for their Habitation; to o∣thers, Aetherial Mansions; to others, the Air; to others, the Earth. And afterwards, He does again remove them from hence to other places; and makes an exact enquiry into the lives of every one of them, and rewards their Morals, Behaviour, and Conver∣sation. He likewise provides food and nourish∣ment, not only for Creatures endued with rea∣son, but for those that are irrational also, which are of use to men: i 1.301 and to these Latter, He affords the enjoyment of a mortal and temporary Life; but to the Former, a participation of [a Life] immortal. In fine, He Himself, as being the Word of God, effects all things, is every where pre∣sent, and by His rational power does penetrate and pass thorow all things. And looking up to His own Father, agreeably to His will and ap∣pointment, He governs and manages all k 1.302 inferiour things, and which are consequent to Him, in re∣gard He is the Common Saviour of all: existing in a manner The Middle [between both,] and joyning that Substance which has an Original,

with the unbegotten [Father.] For the Word of God is a most firm middle Bond, which does bind together things distant one from another, and suffers them not to de∣part far asunder. He is that Providence which Governs the Universe: He it is, who takes care of, Composes, and Corrects all things. He is the Power of God, and the Wisdom of God. Lastly, He is the * 1.303 Onely begot∣ten Word, God begotten of God. For, † 1.304 In the Begin∣ning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and without Him was not any thing made that was made: as the sacred expressions of Divine men do inform us. He is the Common Planter of all things, by whose assistance the substance of all things does sprout and flourish; being con∣tinually watered by showers from Him, and always [enlivened] with new Vigour, and every day endued with Comeliness and Beauty. He holds the Reines [of the Universe in his hand,] and directs all things in a straight Course, and by the arbitrement of his Father, manages the Helm of that vast Ship of the whole World. Such an incomparable Artist as this, the Onely-Begotten Son namely, when He who is God over all, l 1.305 as being the [most excellent] Father of the most excellent * 1.306 Foetus, had begot∣ten of Himself; He bestowed Him on this World as the chiefest Good: m 1.307 and having infused Him as the Soul and Life into a Body inanimate, and [mixt] His own Word [and Rea∣son] with the irrational Nature of Bodies; by the Divine power of His own Word He enlightened and gave life to formless Mat∣ter, which was without shape, life, and figure. Whom we ought to acknowledge and contemplate, as continually and in all places present in Matter, and in the Elements of Bo∣dies; and as the Begetter of all Creatures en∣dued with Life: and [must own] Him to be The Light; and the Intellectual Product of in∣explicable Light. Who, as to Essence, is One; because begotten of One Father: but contains in Himself many powers and faculties. For, because there be many parts of the world, n 1.308 we must not for that reason think that there are many Powers: nor, because many things have been made, is it therefore fit we should determine, that there be many Gods also. o 1.309 Indeed, those Sons of persons that were worshippers of many Gods, in regard as to their minds they were childish and simple, have err'd miserably; whilst they Deified the Parts of the Universe, and divi∣ded the world, which in it self was one, into many. 'Tis the same, as if any person should take the eyes of one entire man, by them∣selves, and should say that they were one Man; and again, the ears, another man; and in like manner, the head, [another:] as also the neck, and the breast, and the shoulders, and the feet, and the hands; and having thus divided the rest of the members into pieces; and Lastly, by a mental abstraction, severed the Faculties of the Senses; should affirm Him, who is really but one, to be a great many men. [He that should proceed thus,] would do nothing more than expose his own madness to be laught at by men of sense. Exactly such a one is he, who forms to himself an infinite number of Gods, out of the parts of one world; or who supposes, that the world it self, which has both a Beginning, and also consists of many parts, is a God; and who does not understand, that 'tis no way possible, that the Divine Nature should consist of parts. For, should it be compounded, it would want some other thing, which might compound it: p 1.310 nor again, could that in any wise be divine, which should consist of many parts. For, how [should it be divine,] when∣as it would consist of [things] unlike and different, and of worse and better? But, [the Nature of God] is simple, indivisible, and uncompoun∣ded; and is far beyond all this visible constitution of the world. Wherefore, q 1.311 that Preacher of Truth, has cryed out with a loud voice, plainly expressing Himself in this man∣ner. 'Tis certain, the Word of God, who [existed] be∣fore all things, is the only Saviour of all rational Creatures. r 1.312 But God who is above all, the Authour of the Generation of the Word; in regard He alone is the Cause of all things, is properly styled the Father of His own Word, as of His Onely-Begotten: but He Him∣self acknowledges no superiour Cause. Therefore, He Himself is the Onely God: but the Onely-Be∣gotten proceeds from Him; He is the Saviour of all, the One Word of God, who [pierces] thorow all things. s 1.313 Indeed, this sensible World (as 'twere some many-string'd Harp, made up of dislike chords, whereof some are sharp, others flat,

some slack, others strain'd, and othersome be∣twixt both; but all well fitted and proportion'd, according to the Rules of the Art of Musick: in the same manner this world) consisting of many parts, and compounded in a various manner; of Cold namely and its contrary Heat; and again, of a moyst substance, and dry the contrary there∣to; and of all these making up one Harmony, may fitly be styled the Great Musical Instrument and Composure of the Great God. But the Divine Word, who neither consists of parts, nor is made up of Con∣traries, but is indivisible and uncompounded, with great art and skill does play upon [this musical In∣strument] the Universe; and makes such a melody as is * 1.314 gratefull to his Father the supream King, and befit∣ting Himself. t 1.315 For, as in one Body, the Members and parts, the Bowels, and almost innume∣rable Entrails, are compacted and set together; but one invisible soul is diffused through all its parts; & one mind, which is indivisible and incorporeal: so also in this Universe, the World it self, consisting of many parts, is made up into one; but the Word of God, whose power is manifold and Omnipotent, is in like manner One; and passes through all things, and is u 1.316 without wandring diffused and spread over all things, and is the cause of all things that are made in them. Do you not with your eyes see this whole world? How one Heaven containes w 1.317 innume∣rable * 1.318 Quires of Stars which go their Rounds about it. Again, how One Sun [leads up] the many other [Daunces of the Stars,] and by the transcendency of His Own Light, obscures the splendour of all the rest. In the same manner, the Fa∣ther being One, his Word must be One also, as being the excellent [Off-spring] of the excellent Father. But, should any person complain, because there are not more; such a One has as good reason to find fault, because there are not more Suns, more Moons, more Worlds, and a thousand things beside; whilst like a mad man, he attempts to sub∣vert and discompose those things, which are right and well-constituted by Nature. For, as in things visible, One Sun does enlighten this whole Sensible World: so in things intelligible, One Almighty Word of God illuminates all things, in a manner to us unknown and invisible. For, even in Man himself, one Soul and one Faculty of reasoning, is the Framer of many things all under one: for, one and the same mind, having been instructed in the knowledge of many matters, attempts both to till the Ground, and to build a Ship, and to steer it, and to set up an House. Also, one mind and reason in man, is capable of nu∣merous Sciences. For, one and the same mind is skill'd in Geometry, and in Astronomy; and de∣livers the rules of Grammar, and Rhetorick, and Physick: nor is [the mind] Mistress of these Liberal Sciences only, but of Arts Manual also. And yet no man was ever hitherto of Opinion, that there are many [Rational] soules in one body: nor hath any one admired or had a suspicion of many substances in the same man, because he is ca∣pable of being skill'd in many Sciences. Let us suppose any one to have found an unform'd Lump of clay; and, (after He has softened it with his hands) to have fashioned it into the shape of a living Crea∣ture; the head in one figure: the hands and feet in another; and again the eyes in another, as also the cheeks in another; and likewise † 1.319 by the Art of a Potter to have formed the ears, mouth, nose, breast, and shoulders. Although there are many figures, parts and members formed in this one Body; yet it must not therefore be thought, that there were as many Framers of this Work: but we must acknow∣ledge the Artist of the whole work to be but one; and must necessarily commend that single person, who by the help of one Reason and one Faculty, has framed the whole Work. The same is to be thought concerning this whole world; which although it be one, yet consists of many parts. Nor must we there∣fore suppose many framing Powers; or name many Gods: but must attribute the appellation of Divi∣nity to the true God's One power and wisdom, which is compleatly furnished with all manner of sagacity, and with the perfection of Harmony: which by One and that a singular power and virtue, passes thorow all things; and goes through the whole world; and constitutes and enlivens all things; and lastly x 1.320 from it self gives a va∣rious supply to all and singu∣lar Bodies and Elements. So also, one and the same im∣pression of the Solar Light, at one and the same instant il∣lustrates the air; enlightens the eyes; heats the [sense of] touching; fattens the earth, and gives increase to plants: besides, it constitutes Time; rules and leades the Stars; goes round Heaven; beautifies the world; and renders the power of God, manifest and apparent to every one: and all these things it performs, by one and the same force of its own Nature. In like manner, the Nature of Fire, refines gold, melts lead; dissolves wax; dries clay; and burns wood: so many, and such great things it performs by one power and fa∣culty, that namely of burning. In the very same manner, the Word of God, the supream Modera∣tour of all things, who passes through all things, exists in all things, and ‖ 1.321 overspreads all things, as well Celestial as Terrestrial; governs things in∣visible and visible, and by y 1.322 unspeakable powers rules the Sun Himself, Heaven, and the whole world; is present with all things by his active power, and goes thorow all things. And on the Sun Himself, and on the Moon, and the Stars, He sheads forth a perpetual light out of His own Foun∣tain of light. The Heaven, which He hath made as the most sit resemblance of His own Greatness, He does for ever govern. But the Powers which are beyond Heaven and the world it self, namely the Angels and Spirits, and the intelligent and rational substances; are by Him filled and enricht, with life and light, and wisdom, and all manner of Virtue, and Beau∣ty, and Goodness, out of his own Treasures. Lastly, by one and the same framing Facul∣ty, He never ceases from furnishing the Ele∣ments with substance, and Bodies with mix∣tures and Temperaments; and moreover, with Forms, and Figures, and innumerable Qualities;

z 1.323 as well in living creatures as plants; not only in rational Beings, but in Brutes; differ••••cing and distinguishing all things with an admirable variety, and by one and the same power plenti∣fully supplying all things with all things: hereby most clearly demonstrating, that not an Harp consisting of seven Chords, but this one all-Harmonious World, is the work of The One World-creating Word.

a 1.324 PRoceed we therefore in the next place to un-fold* 1.325 the reason, which moved this Al∣mighty Word to make His descent into this world. A sort of ignorant and unthinking men, not ap∣prehending that this Word of God has the Presidency over Heaven and Earth, that He was begotten of His Father's Divinity, [the stream] as 'twere from that su∣pream Fountain it self, and is always present and conversant with this world; and that He exhi∣bits most apparent and manifest Indications of His own Providence and Care in reference to men: have given the adorable name [of God] to the Sun and Moon, and to the Heaven it self and the Stars. Nor have they stop't here: but have likewise deified a terrene Nature, and the Fruits produc'd from the Earth, and all manner of nourishment of Bodies: framing for themselves▪ Images of Ceres, of Proserpina and Bacchus, and of infinite other such like [Dei∣ties.] Neither has it sufficed them to proceed thus far: but they have not been afraid of de∣claring the thoughts of their own minds, and Speech it self the Interpreter of those thoughts, to be Gods: terming the mind, Minerva; and Speech, Mercurius: they have likewise named those faculties of the mind, whereby Arts and Sciences are acquired, * 1.326 Moneta and The Muses. Nor have they stop't here: but making every day new accessions to their absurdities, by reason of their transcendent impiety, they have deified their own Commotions and perturbations of mind, which they ought to have had an aversion for, and to have cur'd by the Prescripts of Temperance. And even to their very Lust it self, and to the Mischievous and unruly disease of their Souls, and to those parts of the Body that are the Incentives to obscenity; b 1.327 and moreover, to that in∣temperance excessively prone to filthy pleasures, they have given the names of Cupido, Priapus, and Venus, and o∣ther such like appellations as these. Nor have they stopt here: but debasing themselves to the Generations of Bodies, and to this mortal life here below, they have deified mor∣tal men, and after death which is common to all, have termed them Hero's and Gods; imagining that the immortal and divine Nature does * 1.328 wander about Tombes and Sepulchres. Nor has this put a stop to their madness: but they have honoured all sorts of irrational Creatures, and the most noxious kinds of Creeping things, with the ve∣nerable Title [of Divinity.] Neither were they satisfied herewith: but they have cut down Trees, and hew'd out Stones, and have dug forth the Mettals of the earth, Brass, Iron, and other mat∣ter; whereof they have form'd Resemblances of women and shapes of men, and figures of wild beasts and creeping things: and afterwards paid them a divine worship and honour. Nor have they put an end to their madness here: but have given the Name of Gods to those malignant Dae∣mons, which had hol'd in Images, and lay lur∣king within obscure and dark Recesses, and who with greediness gap'd after and swallowed Li∣bations, and the stinking savours of sacrifices. Nor did they stop here: but c 1.329 by certain Liga∣tures of forbidden Craft, and by d 1.330 wicked and compulsory enchanting Verses and charms, they allured and enticed those Daemons and invi∣sible powers which fly about the Air, to be their e 1.331 Assistants and Familiars. f 1.332 Moreover, some mortal men were deified by one sort of people; others, by another. For the Greeks honoured Bacchus, and Hercules, and Aesculapius, and Apollo, and some other men, with the name of Hero's and Gods. But the Egyptians esteemed Horus, and Isis, and Osiris, and other such like men as these, to be Gods. And these persons, who on account of their transcendent sagacity, boasted of the Invention of Geometry, Astrono∣my, and Arithmetick; understood not, nor were so well skilled, (though in g 1.333 their own judg∣ments they lookt upon themselves to be such wife and knowing men;) as to weigh and con∣sider, the measures of the power of God, and [to examine] how great a difference there is between His, and a mortal and brutish Nature.

Hence it was, that they were not ashamed of dei∣fying every sort of filthy and ill-favoured Beasts, and all manner of living Creatures, and veno∣mous▪ Serpents, and savage Beasts. Also, the Phoenicians gave the Title of Gods to h 1.334 Melca∣tharus and Usorus, and to some other obscure per∣sons, who had heretofore been men. And so did the Arabians, to one i 1.335 Dusares and Obadas; k 1.336 and the Getae, to Zamolxis; and the Cilicians, to Mopsus; and the Thebaeans, to Amphi∣areus: and again some [made Gods] of these, others of those; persons in nothing different from a mortal nature; but such as in reality were meer men. All the Egyptians by a general consent, the Phoenicians, the Greeks, and in short the whole Body of mankind which the Rayes of the Sun do enlighten, [have attributed divine ho∣nours] to the parts of the world, and to the Ele∣ments, and to l 1.337 the fruits which spring out of the Earth. And which is yet more strange, al∣though they acknowledge their adulteries, their Sodomies, and their Ravishments of women; ne∣vertheless they have filled all Cities and Towns and Countries, with their Temples and Statues and Shrines; and in a conformity to the Morals of their Gods, they have totally ruined their own Souls. Indeed, in words and expressions you might frequently hear Gods named amongst them, m 1.338 and Sons of Gods, also Heroes, and Good Genii: But the thing it self was quite different and con∣trary. For they grac't contrary things with con∣trary names: in the same manner as if a man desirous to shew another the Sun and the Lumi∣naries in the Heaven, should not lift up His eyes thither; but should cast his hands downwards toward the earth, and throwing them on the ground, grope for the Celestial Powers in the dirt and mire. Thus mankind, [induced thereto] by a stupidity of mind, and the fraud of mis∣cheivous Daemons, was fully perswaded, that the intelligible Nature of God, which does far tran∣scend Heaven and the world it self, resided be∣low in the Generation of Bodies, in the * 1.339 Af∣fections of mortals, and in † 1.340 death. Further, men were arrived at such an height of madness, that they sacrificed their dearest Pledges to them; nor would they spare even Nature it self; but, out of fury and a distraction of mind, murdered their only-begotten, and the dearest of their chil∣dren. For, what can be supposed a madder action than this, to sacrifice men; and to pol∣lute all Cities, and their own houses with in∣testine murders? Doe not the Greeks themselves give testimony to these matters? Is not every Hi∣story fill'd with the rehearsall of these things? The Phoenicians did every year sacrifice their most be∣loved and only begotten chil∣dren, to Saturn. n 1.341 To the very same [God,] in [the Island] Rhodes, on the sixth day of the month Me∣tageitnion, they offered men in sacrifice. Also at Salamis, in a Temple of Mi∣nerva Agraulis and Diomedes, 'twas the custom, that a man, pursu'd by others should run round about the Altar thrice; after which the Priest stab'd him into the stomack with a Launce; and thus he laid him on a pile of wood set on fire, and wholly consumed him. In Egypt likewise, in∣numerable slaughters of men were committed. For at Heliopolis, three men were every day sacri∣ficed to Juno: the barbarousness of which thing, King o 1.342 Amoses having lookt into and rightly conside∣red, ordered the like number of men made up of wax, to be substituted in their room. Also in [the Island] Chius they sacrificed a man to Bac∣chus Omadius; and they did the like in Tenedos. In Lacedaemon they performed a sacrifice to Mars by [offering] men: and they did the very same in Creet, where they sacrificed a man to Saturn. At Laodicea in Syria, a Virgin was every year sacrificed to Minerva; in place of whom a Hart is now offered. Moreover, the Libyans and Car∣thaginians appeased their own Gods with humane sacrifices. p 1.343 Also, the Dumateni of Arabia of∣fered a Boy in sacrifice yearly, whom they were wont to bury under the Altar. History does in∣form us, that all the Greeks in general, before they marched out to war, usually sacrificed a man: and the Thracians and Scythae are recorded to have done the like. The Athenians mention q 1.344 the Virgin∣daughters

of Leus, r 1.345 and the daughter of Erech∣theus, as offered in sacrifice amongst them. And who is ignorant, that even at this present, s 1.346 in the City Rome, on the Feast of Jupiter Latiaris, a man is sacrificed? The most approved persons a∣mongst the Philosophers, have by their own te∣stimony evidenced, that these things are thus. Moreover, Diodorus, who composed an Epitome of Libraries, says that the Africans offered as a publick sacrifice, two hundred of their no∣blest Boyes to Saturn; and that t 1.347 three hundred other persons voluntarily presented their own sons, not fewer in number, to be sacrificed. But Dionysius, the Writer of the Roman History, does relate, that Jupiter himself in u 1.348 his own name, and Apollo, required Humane sacrifices in Italy, from those termed The Ab∣origines: and says farther, that those persons from whom these sacrifices had been re∣quired, offered a portion of all manner of Fruits to the Gods: but, because they did not sacrifice men also, [he adds] that they fell into all sorts of Calamites; and, that they could not procure a re∣laxation from these mischiefs, till such time as they had * 1.349 Decimated themselves. And that, being in this manner compelled to take off every tenth man by offering him in sacrifice, they became the Oc∣casioners of the depopulation of their own Country. With so many and such great Cala∣mities was the whole Body of mankind heretofore afflicted. Nor yet was this the only unhappiness wherewith men were attended: but they were slaves to infinite other, and those deplorable and incura∣ble mischiefs. For all the Nations disperst thorowout the whole world, both Greeks and Barbarians, stirred up as 'twere and provok'd by a devilish impulse, were seized with the horrid and most sore disease of Sedition; in so much that, the Sons of Men were unsociable, and irreconcileable one to another; the great Body of Common Nature was torn piece-meal [and its members scatter'd] here and there; and in every corner of the Earth men † 1.350 were dis-united, and strove with one another on account of their dif∣ferent Laws and Forms of Government. And not only this; but being enraged by frequent com∣motions and insurrections, they made attacks upon one another: so that, they spent their whole lives in continued fights and intestine wars; nor durst any one, unless arm'd at all points like a warriour, stir abroad and travel whither he had a mind to go. Moreover, throughout all Countries and in the Villages, the ‖ 1.351 Boors w 1.352 wore swords; and possest themselves of provisions of Arms, rather than of Tools and furniture to till the ground: and to pillage and make slaves of such of the neighbourhood as they had taken Prisoners, was by them placed to the account of va∣lour. Nor were they satis∣fied only with this; but ta∣king an occasion of leading unclean and wicked lives, from those Fables which they themselves had coyn'd concerning their own Gods; they ruined their own souls as well as bodies, by all the ways and methods of intemperance. Nor

did they acquiesce herein; but passing those Bounds and Limits which Nature has set, they proceeded farther, and abused one another by the commis∣sion of such acts of Obscenity, as are as unfit to be declared, as incredible: And * 1.353 men with men wrought that which is unseemly, and received in themselves that recompense of their errour which was meet, as the Sacred Scriptures do express it. Nor were they satisfied herewith; but having de∣prav'd those Notions concerning God, infused into them by nature, they lookt upon all affairs here be∣low, as not managed with any thing of Care and Providence; but ascribed the Origine and Con∣stitution of this Universe to † 1.354 rash and fortuitous Chance, and to fatal Neoessitie. Neither did they end here: but supposing their souls to perish to∣gether with their Bodies, they lead a brutish and lifeless life; not searching into the nature of the soul; not expecting the Tribunals of Divine judg∣ment; not weighing in their minds the rewards of virtue, or the punishments of an unrighteous and wicked life. Moreover, whole nations, [en∣slaved] to various sorts of impiety, consumed away in a brutish course of life, as if rotted by some inveterate disease. For some made horrible and most unnatural Mixtures with their own Mo∣thers: others married their own Sisters; others debauch'd their own daughters. And some mur∣dered strangers, who had come to them: others fed upon humane flesh: others strangled their aged people, and afterwards feasted on them: others cast them to dogs, whilst they were yet living, to be devoured by them. The time would fail me, should I attempt to give a particular Nar∣rative of all those mischiefs, of that complicated and inveterate disease, which had seized the whole Body of mankind. These, and ten thousand more of the same nature with these, [were the calami∣tous distempers;] on account whereof the most Gracious Word of God, com∣passionating x 1.355 His own Rati∣onal Flock (heretofore by some of His Prophets, and long after that by other pious men, and then by those famous and illustrious persons who lived in the following ages,) incited those that were des∣pair'd of and lost, to their own Cure: and partly by Laws, partly by various ex∣hortations, and partly by all. manner of instructions, He infused into men the Begin∣nings and first Rudiments of Divine Worship. y 1.356 But when Mankind stood not any lon∣ger in need of humane power, but wanted an Assistant far superiour and more powerfull than man was; in regard the Sons of men wan∣dred in errour this way and that way, and were most cruelly torn in sunder, not by wolves and fierce wild-beasts, but by terrible and raging Dae∣mons, and by furious and soul-destroying Spirits: at length The Word of God, in Obedience to His most Excellent Father's Command, with all imagi∣nable willingness came to us Himself, and entred Our Tents. Now, the reasons of His descent hither, were the same with those I have men∣tioned above. z 1.357 On account therefore of all which, when He was come to the converse of Mortals, He performed not that which had been usual and customary to Him; for He was incorporeal, and in an invisible manner could pass thorow the whole world, and by His Works themselves de∣monstrated the Greatness of His own power, to the Inhabitants as well of Heaven, as Earth. But He * 1.358 made use of a new and unusual man∣ner of acting. For, having assumed a mortal Body, He vouchsafed to discourse and converse with men; with this designe, that He might save Mankind by its like.

BUt come on, in the procedure we will declare,* 1.359 on what account the Incorporeal Word of God, having * 1.360 assumed a Body as an instrument, was present and conversant with men. And, by what other method could the Divine Essence (which can't be touched, is immaterial, and invisible,) shew it self to those, who seek for God in matter and below on the ground, a 1.361 and who any other way were unable, or at least un∣willing, to inspect the Parent and Maker of all things; un∣less He had exposed Himself to view under an humane Form and Shape? Hence it was, that by the most agree∣able assistance of a mortal Body, He descended to a Con∣verse with men, because such a Body was familiar and ac∣ceptable to them. For, as the common proverb assures us, Like loves its Like. b 1.362 In the same manner therefore, the Word of God shewed Himself to those, who * 1.363 were lead by a sense of things Vi∣sible, and who sought Gods in Statues and Sculptures of lifeless Images, and fancied that the Deity dwelt in matter and in a Body; and lastly, who termed mortal men, Gods. On this account He procured Himself † 1.364 the In∣strument of a Body, as some most holy Temple; the sensible habitation of a rational Faculty; a venerable and most sacred Statue, of far greater worth and value than every inanimate Image. For an Image consisting of lifeless matter, which has been form'd into an humane shape by the hands of sordid and mean Mechanicks, the sub∣stance Whereof is either Brass or Iron, Gold or Ivory, Stones or Wood; is a most fit and com∣modious Mansion for Daemons. But that Divine Statue, fram'd and polisht by the ‖ 1.365 Omnipotent in∣dustry of Divine Wisdom, was a partaker of Life and an intellectual substance. A Statue that was filled with all manner of Virtue: a Statue that was the Residence of God the Word, and a holy Temple of the most Holy God. The Inha∣bitant whereof [God] The Word, was conver∣sant amongst, and became acquainted with mor∣tals, by means of an Instrument that was familiar and of kin to them: nevertheless, He submitted not himself to the like passions with men; neither, as an humane mind is, was He bound * 1.366 by the Bonds of the Body; nor, being made worse than Himself, did He change His own Divinity.

For, as the Rayes of the Sun (which though they fill all places, and touch Bodies that are dead and impure, yet) suffer nothing therefrom: so, and in a far more excellent manner also, the incorporeal Power of God The Word, nei∣ther suffers any thing, nor is He sensible of any de∣triment in reference to His own Essence, nor does That ever exist worse than It Self, * 1.367 when, be∣ing Spiritual, It touches a Body. In this manner therefore the Common Saviour of all, exhibited Himself Beneficent and Salutary to all: demon∣strating His wisdom by the Instrument of an hu∣mane Body which he had assumed, no otherwise than a Musician [does shew His skill] by an Harp. We are told in the Fables of the Greeks, that Or∣pheus by melody appeased all sorts of wild beasts, and mitigated the rage of savage monsters, by His skilfull strokes on the Chords of his Instrument. And this is both commonly reported amongst the Greeks, and also believ'd to be true; namely, that the lifeless Harp tam'd the wild-beasts; and c 1.368 moreover, that it re∣moved the Oakes, which were ravisht by its Musick. But the all-wise and all-harmo∣nious Word of God, when He would administer all me∣thods of cure to the souls of men, which were depra∣ved by a manifold improbity; took into his hands a Musi∣cal Instrument, d 1.369 the compo∣sure of his own wisdom, namely the Humane Na∣ture; on which instrument He play'd Tunes, and by it did not charm e 1.370 Brutes [as Orpheus did,] but Creatures endued with reason; civi∣lizing the Morals of all per∣sons, as well Greeks as Bar∣barians; and healing the out∣ragious and brutish pertur∣bations of their minds, by the Remedies of His Divine Doctrine. And, like some expert and knowing Physi∣tian, applying to these sick minds, which sought the Deity in matter and in Bodies, a Natural, apposite, and fit * 1.371 Medicament; He shewed God in Man. After this, in regard He manifested no less care to∣wards Bodies, than towards Souls; even the eyes of flesh beheld some stupendious miracles, and divine Wonders, and Works of His own omnipotence. But in the interim, by a corporeal mouth and Tongue He desisted not from instilling saving Precepts, into the ears of flesh. In fine, He performed all things by the Humanity which He had assumed, on their account, who could no otherwise, than only by this means, be made sen∣sible of * 1.372 His Divinity. And these things He performed in obedience to His Father's Counsels, f 1.373 Himself continuing the same that He was before with the Father: neither changing His Essence; nor * 1.374 loosing His own Nature: not bound with the Bonds of flesh; nor making His abode in that place where His Humane Vessel was; and altogether hin∣dred from being present in other places. But, during that very interim wherein He was conver∣sant with men, by His presence He filled all things, and was with the Father, and was in the Father; and in that very instant took care of all things to∣gether, as well those which are in Heaven, as them on earth. Neither was He excluded, in the same manner that we are, from being present every where; nor hindred from performing divine works, ac∣cording to His usual manner. But those things which were of Himself, He delivered to the Hu∣mane Nature; but, on the other hand, He recei∣ved not those things which were of the Mortal Nature it self. He did indeed confer Divine power on mortal Nature: but, on the contrary, He drew nothing from a participation of the Mor∣tal Nature. Therefore, neither was He any way polluted, at such time as His Body was born; nor again, at such time as His mortal Body was g 1.375 dissolved, did He, in re∣gard He is impassible, suffer any thing in reference to His Essence. For neither, if an Harp should by accident be broken, or the Chords thereof burst; is it * 1.376 ne∣cessary that He Himself should suffer any thing, who playes upon the Harp. Nor, if the Body of any wise man happen to be punished, is there any reason we should affirm, that the wisdom in that wise man, or the Soul in that Body, is either mangled or burnt. h 1.377 In the very same manner, and on a far better account, 'tis a∣greeable to reason we should assert, that the Power of the Divine Word received no dammage, from the * 1.378 suf∣ferings of the Body: in as much as, neither that instance of Light, which we have already made use of, does any ways permit the Solar Rayes, which are shot from Heaven upon the earth, and do touch dirt and mire and all manner of filth, to be polluted. For, though nothing hinders us from affirming, that even these things are illustrated by the Rayes of Light; yet we do not therefore [say,] that the Light it self is also bemired, or that the Sun is defiled by the mixture of Bodies: albeit these things are not wholly disagreeable to Nature it self. But, whereas that Saviour and incorporeal Word of God, i 1.379 is The Life it self and the intellectual Light it self; whatsoever thing He shall have toucht by His di∣vine and incorporeal Virtue, that thing must afterwards of necessity live, and be conver∣sant in rational Light. k 1.380 In like manner also, whatever Body He shall have toucht, that Body is forthwith sancti∣fied and illuminated: and im∣mediately every disease, sick∣ness, and Trouble departs from it. And those things which before were empty, re∣ceive some portion from His Fulness. Wherefore, He spent almost the whole Course of His Life in such a manner, that He might sometimes shew His own Body to be lyable to the same passions that we are; but at others, that he might de∣clare

Himself to be God The Word: whilst He performed Great and Wonderfull Works, as God, and foretold things future long before they hapned; and demonstrated the word of God, (who was not seen by many,) by the things themselves; name∣ly, by prodigious Works, Miracles, Signes, and Stupendious Powers; l 1.381 and moreover, by Divine Doctrines, whereby He incited the minds of men, that they should prepare their souls for [the Bles∣sedness] of that supernal Habitation which is beyond Heaven.

WHat remains now, but that we give an* 1.382 account of the cause and reason of that thing, which is the chief and principal of all: I mean the much-talk't-of End of His Life, and the manner of his Passion; and the grand Mi∣racle of his a 1.383 Resurrection after death. After an ex∣plication of which [particu∣lars] we will confirm the demonstrations of them all, by most manifest Testimonies. [The Divine Word] there∣fore, having, on account of those reasons mentioned by us, b 1.384 made use of a mortal instrument, as of a * 1.385 Statue most becoming the Majesty of God; and, in regard He is the Great Emperour, having by its Ministery, as 'twere by that of an Interpreter, † 1.386 been conversant amongst men; He performed all things in such a manner as became the Di∣vine Power. Now, if, after that life spent amongst men, He had by some other means c 1.387 become invisible on a sud∣den and gone away; if He had conveyed away His Interpreter privately, and by a flight had endeavoured to rescue His own Statue from the danger of death; and if afterwards, of Himself He had adjudg'd that very mortal Bo∣dy to death and corruption: doubtless, all men would have believed Him to have been a meer Apparition or Ghost. d 1.388 Nor would He Himself have performed those things which became Himself; in regard (although He was The Life, and The Word of God, and The Power of God; yet) He would have delivered up His own Interpreter to death and corruption. Nor would those things which He had performed against the * 1.389 devil, have been terminated by an illustrious conflict and Combat with Death. Nor could it have been accurately known, whither He had withdrawn Himself: nor would He have been be∣lieved by those, who had not seen Him with their eyes: nor could it have been made apparent, that He has a nature superiour to Death: nor could He have freed Mortal Nature from [the infirmity of] its own condition: nor would He have been † 1.390 fam'd thorowout the whole habitable world: nor could He have prevailed upon His own disciples to contemn death: nor would He have pro∣cured for those who are followers of His doctrine, the Hope of a life with God after death: nor would He have fulfilled the Promises of His own Discourses: nor would. He have exhibited agree∣able Events to the Prophetick Predictions concer∣ning Himself: nor [in fine,] would He have undergone the last Combat of all; which was a∣gainst Death it self. On account therefore of all these particulars, in as much as 'twas wholly ne∣cessary, that His mortal Instrument, after that sufficient service which it had performed to the Divine Word, should have an end befitting God allotted to it; therefore [I say] His death is in this manner dispenc'd and ordered. e 1.391 For, there remaining two things [to be done by Him] at the end of His Life; either that He should sur∣render up His whole Body to Corruption and Ruine; and so close His whole Life, f 1.392 like a Play as 'twere, with a most disgracefull Catastrophe; or else, that He should manifest Himself to be superiour to Death, and by the assistance of Divine Power should render His mortal Body, immortal: the first of these two was repugnant to His own Pro∣mise. (For, 'tis not the property of fire, to cool; nor of light, g 1.393 to darken. So, neither is it the [property] of Life, to die; nor; of the Divine Reason, to act contrary to reason.) For, how is it agreeable to reason, that He who had promised life to others, should be so negligent, as to suffer His own instrument to be corrupted, and should surrender up His own Image to destruction; and, that he who promised immortality to all that address themselves to Him, should by Death ruine the Interpreter of His own Divinity? The second thing therefore was necessary; I mean, that He should manifest Himself to be superiour to Death. In what manner then was that to have been done? Covertly and by stealth, or * 1.394 openly and in the view of all? But, so glorious an Atchieve∣ment, had it been performed by Him in the dark and in secret, and had it been unknown to any one, would have been advantagious to no body. But when divulged and † 1.395 fam'd amongst all per∣sons, it would redound to the benefit and advan∣tage of all, by reason of the miracle of the thing. Whereas then it was necessary, that his Instru∣ment should be manifested to be above Death, and

whereas this was not to have been performed in secret, but in the view of men; on account hereof it was, that He avoided not Death. For, had He done that, He would have been lookt upon as a Coward, and inferiour to Death. But by His conflict with death as with an Adversary, He rendred that Body which was mortal, immortal; after He had undergone that Combat for the Life, Immortality and salvation of all persons. And as, should any one have a mind to shew us a h 1.396 Vessel that can't be burnt, and which is above the power of fire, He could by no other means * 1.397 make out the strangeness of the thing, than by taking the Vessel into His hands, by casting it into the fire, and afterwards by pulling it out of the flames entire and unconsum'd: in the very same manner, the Word of God who confers life on all, desirous to demonstrate that mortal instrument, which He had made use of in order to the salvation of men, to be superiour to Death; and to render it a partaker of His own life and immortality; i 1.398 underwent a most usefull and advantagious dispensa∣tion: k 1.399 forsaking His Body during a very short time, and surrendring up to Death that which was mortal, that its own nature might here∣by be proved: then soon af∣ter rescuing it from Death again, in order to the ma∣nifestation of His Divine Power; by which [power] He made it l 1.400 apparent, that that Eternal Life which He had promised, was su∣periour to all [the force of] Death. Now, the rea∣son of this thing is evident and perspicuous. For, where∣as it was altogether neces∣sary for His disciples, that with their own eyes they should see a manifest and undoubted Reparation of life after death; in which [life] He had taught them to place their Hopes; in regard His design was, to render them Contemners and Vanquishers of death: not without rea∣son it was, that He would have them behold this with their own eyes. m 1.401 For it be∣hoved such persons, who were about entring upon a pious Course of life, by the clea∣rest view to behold and imbibe this first and most necessary Lesson of all: and much more those, who were forthwith to Preach Him thoroughout the whole world, and to declare to all men the n 1.402 knowledge of God, the foundation of which knowledge had before been laid by Him amongst all Nations. Which per∣sons ought to rely and ground upon the o 1.403 firmest and most undoubted perswasion of a life after death; to the end that without any fear or dread of Death, they might with alacrity undertake the Combat, p 1.404 against the errour of the Nations who worship many Gods. For, unless they had learnt to dispise Death, they would never have been provided against those perils [they were to undergo.] Wherefore, when, as 'twas requisite, He would arm them against the power of Death, He did not deliver them a Precept in naked words and bare expressions, nor, as the usage of men is, did He compose an Oration concer∣ning the immortality of the soul, made up of Perswa∣sives and Probabilities: but really and actually shewed them the Trophies erected against Death. This then was the first and most Co∣gent reason, of Our Savi∣our's engagement with Death. For He shewed His disciples, that death, which is formi∣dable to all, was nothing; and by a clear view ren∣dred them eye-witnesses of q 1.405 that Life promised by Him: which very [life] He made the First-Fruits of our com∣mon hope, and of a future life and immortality with God. A second reason of His Resurrection was, the de∣monstration of that Divine Power which had dwelt in His Body. For, in regard men had heretofore deified mortal persons who had been vanquished by Death, and had usually termed them Heroes and Gods, whom Death had subdued; on this very account the most Compassionate Word of God, did even here manifest * 1.406 who He was: shewing men, [that His own] nature was above Death. And He not only raised His Mortal Body, after 'twas separated from His Soul, to a second Life; but proposed that Trophy of immortality, which by His conquest of Death He had erected, to be viewed by all: and in His very death taught, that He alone was to be acknowledged the true God, who had been crown'd with the Rewards of Victory over Death. I could also assign you a third reason of Our Lord's death. He was a Sacred Victim, offered up for the whole Race of mankind, to God the Supream King of the Universe. A Victim sacrificed † 1.407 instead of the Flock of men: a Victim which routed and destroyed the Er∣rour of Diabolical Superstition. For, after that one Victim ad eximious sacrifice, namely the most Holy Body of Our Saviour, was slain for man∣kind,

and offered up as the r 1.408 Substitute to ran∣some▪ the Life of all Nations, s 1.409 who, being be∣fore bound by the impiety of Diabolical Errour, stood convict of Treason as 'twere; thence∣forward all the power of t 1.410 impure and profane Daemons, became extinct; and all manner of terrestrial and fraudulent Errour was forth∣with weakened, dissolv'd and confuted. The u 1.411 Salutary Sacrifice therefore, [taken] from among men, namely the * 1.412 very Body of the [Divine] Word, was sacri∣ficed in place of the whole Flock of men.

And this was the Victim delivered unto death, concerning which mention is made in the Expres∣sions of the Sacred Scriptures; which are some∣times worded in this manner, † 1.413 Behold the Lamb of God, which taketh away the sin of the world: sometimes they run thus, ‖ 1.414 as a sheep He was led to the slaughter, and as a Lamb be∣fore His Shearer [He was] dumb. And they likewise tell us the reason, by adding these words, He bears our sins, and is tortured with pain for us: and we esteemed Him to be in labour and in stripes and in affliction. But He was woun∣ded for our sins; and He was bruised by reason of our iniquities. The chastisement of our peace [was] upon Him; with His stripes we are hea∣led. All we like sheep have gone astray; every one has wandered in His own way: and the Lord hath delivered Him for our sins. For these rea∣sons therefore, the Humane Instrument of God the Word was sacrificed. But this Great High-Priest consecrated to God the Chief Governour and Su∣pream King, being something else besides a Victim; namely, The Word of God; The Power of God, and The Wisdom of God; soon recalled His mor∣tal [Body] from death; and presented it to His Father, as the First-fruits of Our common Salvation; having erected this for all mankind, as the Trophy of that Victory which He had gain'd over Death, and over the Army of Daemons, and [made it] the final Abolishment of those humane Victims which of old had been usually offered in sacrifice.

BUT whereas these things are thus, 'tis* 1.415 now seasonable we should come to the de∣monstrations: if indeed a 1.416 the truth of these mat∣ters has any need of demonstration, and if it be indeed necessary, to produce testimonies in con∣firmation of deeds that are manifest and evident. Take therefore these demonstra∣tions, having first prepared * 1.417 your ears in order to a candid hearing of our dis∣course. All Nations up∣on the Earth were hereto∣fore divided, and the whole Race of men b 1.418 was minc't into Provinces▪ into various dominions over each Nation and place, into Tyrannies, and manifold Principalities. On which account, fights and continued Wars, Depopulations and Captivities, as well in the Countries as Cities, never left them. Hence the numerous Subjects of Histories, Adul∣teries and Rapes of women: c 1.419 hence the calamitous de∣struction of Troy, and those Tragedies of the An∣cients, whereof mention is made amongst all men. The Causes of which [calami∣ties] should any one ascribe to their errour in worship∣ping many Gods, 'tis my sen∣timent He would not be mis∣taken. But, after the Salutary Instrument, name∣ly the most Holy Body of Christ, (which ap∣peared superiour to all Diabolical fraud [and] Force, and was a stranger to every fault, as well in deeds as words;) was erected against the Daemons, as d 1.420 some Trophy of Victory, and the Abolishment of ancient Mischiefs; immediately all the works of Daemons were dissolved and dissipated: nor were there Dominions of places any more, nor manifold Principalities, nor Tyrannies, nor † 1.421 Democracies, nor (which were wont to arise from thence,) Depopulations of Countries, and Sieges of Cities. But, e 1.422 one God was Preach't amongst all men; and at the same time, one Empire also, that of the Romans, flou∣rished over all; and that f 1.423 irreconcileable and im∣placable hatred, which the Nations had born one to another almost from the remotest Date of time, be∣came forthwith utterly extinct. And as the know∣ledge of one God was delivered to all men, and one way of Religion and Salvation, [namely] g 1.424 the Do∣ctrine

of Christ; so also, at one and the very same time, in regard One Monarch was consti∣tuted over all the whole Roman Empire, a most profound peace * 1.425 prevailed over the whole world. Thus by the appointment of One God, two signal Blessings, as 'twere two Branches, shot forth at one time amongst men; to wit the Empire of the Romans, and the † 1.426 Doctrine of Christian piety. Before that [Empire,] some in a separate and particular manner Governed Syria; others Reigned over Asia; others, over Macedonia. Also some were in possession of E∣gypt severed from the other [Provinces;] and in like manner others, of the Country of the Arabians. Moreover, the Nation of the Jews had reduced Palestine under their jurisdiction and power. In every Village and City, and in all places, men were seiz'd with a kind of a madness as 'twere, and being really agitated by the Devil, committed murders one upon another, and made Wars and Fights their chief business. But two mighty Powers starting together, from the ‖ 1.427 same Barriers as 'twere, on a sudden made all things calm, and reduced them to an ami∣cable Composure: I mean, the Empire of the Romans, which from that time was under the Government of a single person; and the Do∣ctrine of Christ: which two [Powers] flourisht together, at one and the same time. Our Sa∣viour's Power utterly destroyed those manifold Principalities and numerous Deities of Dae∣mons; publishing and declaring One Kingdom of God to all men, as well Greeks as Barba∣rians, even to those who inhabit the remotest Regions of the Earth. But the Empire of the Romans, in regard the Causes of many Princi∣palities were * 1.428 before hand taken away, reduced those [Principalities] which as yet remained visible, under its own Dominion; making this its chief business, to joyn together the whole Body of mankind in one common union and agreement. And it hath already reconciled and knit together in one, most Nations: but within a short time it will reach even as far as the utmost Confines of the Earth: in regard the Salutary Doctrine [of Christ] joyned with a Divine Power, does before hand make all things easie to it and renders them smooth and plain. Doubtless, this will be acknowledged a great Miracle by them, who, induced thereto by a love of truth, shall with attention weigh the thing, and shall not be desirous of detracting from, and reviling the eminentest † 1.429 Blessings. For, at one and the very same juncture, the Errour of Daemons was confuted; and at the same time that hatred and strife, which from remote ages had raged amongst the Nations, had an end put to it: and again, at the same time One God, and One knowledge of that God was Preacht amongst all; and at the same▪ time One Empire was established amongst men; and at the same time the whole race of men was ‖ 1.430 reduced to peace and friendship; and all per∣sons mutually profest themselves Brethren, and acknowledged their Own Nature. Immediately therefore, being as 'twere children h 1.431 begotten by the same▪ Father, to wit one God, and born of the same Mother, namely true piety, they began to salute and re∣ceive one another peaceably and affectionately: in so much as from that time the whole world seem'd in no point to differ from one well-governed House and Family; and any one might make a journey whither he listed, and travel to what place he pleased, withall imaginable secu∣rity: and some might without danger pass from the Western to the Eastern Parts; again others might go from hence thither, as 'twere to their own Country: And the Responses of the ancient Oracles were fulfilled, as likewise numerous other predictions of the Prophets, which at present we have not leisure to cite: and moreover, those [Expressions] concerning the Divine Word, which run thus. * 1.432 He shall have dominion from Sea to Sea, and from the River, unto the ends of the Earth. And again, † 1.433 In His days righteousness shall rise, and abundance of peace. [And in another place:] ‖ 1.434 And they shall beat their swords into plow-shares, and [their] spears into pruning-hookes; and na∣tion shall not lay hand on sword against nation, and they shall not learn war any more. These things were predicted, and many ages since pro∣claimed in the Hebrew tongue: which appearing to be actually accomplished in Our days, do con∣firm the Testimonies of those ancient Oracles. But if, besides these, you desire plenty of other demonstrations, take them, not in words, but in deeds, and realities. Open the eyes of your own mind, and set open the Gates of thought. For∣bear speaking for some time, and consider with your self. Ask your self, and enquire as 'twere of some other person, and make researches into the Nature of affairs in this manner. What King from the utmost memory of men; or Prince; or Philosopher; or Law-giver; or Prophet whether Greek ro Barbarian, ever attained to so much power and authority, (I do not say after death, but whilst He was yet living, and breathing, and was able to perform many things;) as to fill the ears and tongues of all men upon earth, with [the Glo∣ry] of His own name? 'Tis certain, no person hath performed this, except only Our One Saviour, after that Victory gain'd over Death: when He both * 1.435 gave His disciples a Command in words, and also afterwards actually accomplished it. † 1.436 Go therefore, said He to them, make disciples of all nations in my name. And when He had foretold and affirmed to them, that His Gospel should be Preacht thorowout the whole world, for a Testimony to all Nations; to His words He forthwith added the actual completion of the thing. Immediately therefore, and not after a long interval of time, the whole world was filled with His Doctrine. What then has He to return in answer hereto, who at the beginning of this Oration blamed us; especially in regard the Te∣stimony ‖ 1.437 of the eyes is superiour to all manner of * 1.438 reasoning? But, who hath chased away that always-noxious and destructive Tribe of Daemons (which heretofore prey'd upon the whole † 1.439 Body of mankind, and by the motion and impulse of images shewed many Impostures and delusions amongst men;) by an invisible and potent hand, being as 'twere fierce and raging wild-beasts, from the Flock of men? What other person besides Our Saviour, by an invo∣cation of Himself, and by the purest prayers in His Name put up to the Supream God, hath given a power of driving away the Remains of evil Spirits from among men, to those who with purity and sincerity would follow ‖ 1.440 that Rule of Living and discipline delivered by Him?

l 1.441 What other person, save onely our Saviour, hath taught his followers to offer unbloudy and rational sacrifices, which [are performed] by prayers and a mysterious * 1.442 naming of God? On which account, Altars have been e∣rected thorowout the whole world, and Churches Consecrated: k 1.443 and Divine Ministrations of intellectual and ra∣tional sacrifices, are offered up by all Nations to the Only▪ God the Supream King. Who by a secret and invisible power, hath caused those sa∣crifices, which were usually l 1.444 performed by Bloud and Gore, smoak and fire; as likewise those cruel and furious slaughters of men, and humane Victims, to be abolished and wholly extinguished? In so much that, this thing is attested even by the very Histories of the Heathens themselves. For, all those sacrifices of men in all places of the Earth, were not abolished till after [the publication of] Our Saviour's Divine Doctrine, [namely] m 1.445 about the Times of [the Empe∣rour] Hadrim. Whereas therefore, so many co∣gent arguments and evident demonstrations do give confirmation to Our Saviour's Might and Power after His death, who is so iron-minded, as not together with others to give evidence to the Truth, and not to acknowledge His life [to be] divine? For great Atchievements [are the performances] of the Living, not of the dead: and those things which we see, do furnish us with a knowledge of things hidden. Not long since indeed, yesterday as 'twere, a Race of men who fought against God; disturbed the Life of men, turned all things upside down, and were possest of great power and strength. But when they were departed from among men; thenceforward they lay upon the earth, n 1.446 more contemptible than dung; without breath; without motion; without voice. Nor is there now any account, or any mention made of them. For this is the * 1.447 allotment of the dead. And He that is no longer, is no Body. But, o 1.448 what can He do, who is no Body? But on the contrary, He who acts and works, and who is more powerfull than those that are alive, how can He be supposed not to be? And although He be invisible to eyes of flesh, nevertheless the p 1.449 faculty of judging consists not in sense: nor do we by the senses of the Body perceive the rea∣sons and Rules of Arts, or Speculations of Sciences. Neither did ever any with His eyes see the mind that is in men, much less the strength and power of God: but things of this nature are wont to be known and perceived by the works themselves. Wherefore in our Saviour also, 'tis fit we should inspect and * 1.450 discern His invisible Power and Strength from His Works: namely, whether those many illustrious Acts, which even till this present time are done by Him, must be acknowledged [the performances] of a person living; or whether 'tis to be said, that they are the works of One who is not; or rather whether this question be not altogether foolish and † 1.451 incoherent. For, how can any one with reason affirm Him to be, who is not? In re∣gard 'tis manifest by the consent and suffrages of all, that that which is not, neither has any strength, nor can it act, or operate. q 1.452 For this is the Nature of the Living: but [the Nature] of the dead is contrary.

BUT 'tis here seasonable, that we should inspect* 1.453 the Performances of our Saviour in this our age; and should contemplate the living works of the living God. a 1.454 For how should such Glorious Atchievements as these, not be the living Works of a living person, and of One who truly lives the Life of God? But, do You enquire what those are? Hear them. Not long since, some persons who had proclaimed war a∣gainst God, with great obstinacy, and no less Power and Military Force, ruined and dug up from their very foundations, the Edifices of his Oratories; and resolved upon rendring His Churches wholly invisible; and with all ima∣ginable Engines and Stratagems fought a∣gainst Him who is not to be seen with eyes; casting and throwing aginst Him * 1.455 the darts of impious Expressions. But the invisible God was avenged on them in an invisible manner. Imme∣diately therefore, by one only Nod of the Deity, they became extinct; [those persons I mean] who a little before lived delicious and pleasant lives and were thrice-happy; who were celebrated amongst all men, as equal with the Gods; who during many periods of years b 1.456 had Go∣verned the Empire gloriously and happily, as long, namely, as there was peace and friend∣ship between them and Him whom they afterwards oppo∣sed. But when they changed their minds, and were so au∣dacious as to engage in an actuall war with God; and set their Gods in array a∣gainst Ours, as their * 1.457 Leaders and De∣fenders: immedia∣tely, in one moment of time, and by the Beck and Power of that God whom they op∣posed, they all underwent the deserved punishments of their audacious attempts. In so much that, giving ground to Him with whom they were engaged in war, and turning their Backs upon Him, they ac∣knowledged His divinity as others had done; and hastned to grant and permit the clean contrary to those things, which a little before they had at∣tempted. But our Saviour forthwith erected Vi∣ctorious Trophies in all parts of the Earth; and did again adorn the whole world afresh, with holy Temples and † 1.458 Conse∣crated Oratories: and in e∣very City and Vill••ge, in all Countries, and in the desart places of the Barbarians, c 1.459 He dedicated Churches and Tem∣ples, to one God the supream King and Lord of all. Hence also 'tis, that these consecrated places are vouchsafed the name of the Lord; and take their appellation not from men, but from the supream Lord Himself. For, from Him d 1.460 they have the name of Churches. Let Him therefore that has a mind to it, come forth and inform us, who, after so great a Ruine and Devastation, hath raised the sacred Houses from their foundations to so vast an height? Who [hath bestowed a Resurrection] upon those [Structures,] † 1.461 wholly despair'd of as to their being rebuilt, and has vouchsafed them a Re∣edification, whereby they are become far more splendid and stately, than they had been before? * 1.462 and, which is most to be admired, hath not new-built them after the death of those Enemies of God; but whilst those very persons were yet alive, who had demolished them: in so much that, they themselves with their own mouthes, and by their own Letters recanted their bold attempts: and this they did, not whilst they were surrounded with the delights and pleasures of Life, (for thus any one might perhaps suppose, that they performed this c 1.463 with a re∣gard to kindness and cle∣mency;) but at such time as they were pursued with stripes inflicted on them from Heaven. Who, after so ma∣ny and such impetuous storms of Persecution, and in the very heat and extremity of dangers, thorowout the whole world kept fixt to the Precepts of His Divine Doctrine, in∣finite numbers of men that were zealous followers of a Philosophick Life, and strict worshippers of the Deity, f 1.464 also women that were in Holy Orders, and Quires of Virgins which Dedicated the whole time of their Lives to a perpetual chastity of bo∣dy and mind: and taught them abstinence from food, and most willingly to continue without meat and wine du∣ring the space of many days, and to † 1.465 lead a hard and austere oourse of life, with a singular modesty and temperance? Who hath so far prevailed upon women, and nu∣merous multitudes of men, that they should exchange the food of their Bodies, for that rational food that a∣grees with their rational souls, [which food is got∣ten] by ‖ 1.466 a per∣usal of Divine Lessons? Who hath taught Bar∣barians and Peasants, wo∣men, children and servants, and innumerable mul∣titudes of all Nations, to despise Death; and to perswade themselves, that their Souls are immor∣tal, and that g 1.467 there is an Eye of justice which inspects humane affairs; and that they should ex∣pect a future judgment from God [to pass upon] the pious and the impious; and that for that rea∣son, they ought to lead just, holy, and sober lives?

For 'tis in no wise possible, that those who are not thus disposed, should submit themselves to the yoke of piety. All which egregious performances, are even at this present accomplished, only by Our Saviour. But let us omit these things. Come on, we will now apply our selves to [a conviction of] Him whose mind is as hard as flint, by such in∣terrogatories as these. Tell me, Friend! and utter words that are rational; * 1.468 Let your ex∣pressions be the products, not of a foolish and stu∣pid heart, but of a soul endued with reason and understanding. Tell me [I say,] after you have often and duely weighed the matter with your self. Which of all the Sages who in times past have been famous, was known in the same manner with Our Saviour, and † 1.469 proclaimed so infinite a number of ages since, by the Oracles of the Prophets, amongst the children of the He∣brews, anciently God's beloved people? Who in their minds had a fore-knowledge of the place of His Birth, and of the times of His Coming, and of His manner of Life; of His Miracles likewise, of His Discourses, and of His famous actions; and left them on record in the sacred Volumns. h 1.470 Who hath shown Himself so swift a Revenger, of those audacious Attempts against Himself? that, im∣mediately after that impious fact committed against Him∣self, the whole Nation of the Jews should be pursued and punished by an invisible Power, and their Royal Seat utterly de∣molished and overthrown from its very founda∣tions, and the Temple, together with all the Ornaments and rich furniture therein, levell'd with the Ground. Who hath uttered predictions, i 1.471 both concerning those im∣pious men, and also in refe∣rence to the Church founded by Him over the whole world, exactly correspondent to the affairs themselves, and hath actually demonstrated and confirm'd the truth of those Predictions, in such a man∣ner as Our Saviour hath done? Concerning the Temple of the Impious He had said, * 1.472 Behold, your house is left to you desolate, and, † 1.473 there shall not remain a stone upon a stone in this place, which shall not be thrown down. But concerning His own Church [He spake in this manner,] ‖ 1.474 I will build my Church upon a rock, and the Gates of Hell shall not prevail against it. k 1.475 To have brought at first from fishing, men that were contemptible and * 1.476 illiterate; and afterwards to have constituted them Law-givers, and Teachers to the whole world; what, and how mighty a thing does this seem to You? As for His promise to them, that He would make them Fishers of men, He not only uttered it in words, but performed it actually and abundantly: and conferr'd on them so great a degree of strength and power, that they composed writings, and published Books: and the authority of all those Books was so great, that being rendred into all Languages, as well of Greeks as Barbarians, thorowout the whole world, they are studiously read by all Nations; and the Contents of them are believed to be divine Oracles; of how mighty a prevalency is this, in order to a clear demon∣stration of His Divinity? How considerable like∣wise is that, namely that He foretold things future, and, long before it hapned, assured His disciples, that they should be brought before Kings and Princes, and should be punished, and undergo the extreamest of Torments, not for any foul act of their own, but only on account of their confes∣sion of His Name? Moreover, that He fitted and prepared them chearfully to endure these things; and so fortified them with the Arms of Piety, that in their Conflicts with their adver∣saries, their minds appeared firmer than an A∣damant; what powerfulness of expression is it, which that matter does not exceed? Likewise, that not only those who had followed Him, but their successours also, and again they who imme∣diately succeeded them, and at length such as have lived in this our present age, should with so undaunted a resolution * 1.477 unite the Forces of their minds; that although they had done nothing worthy of death, yet with pleasure would endure all man∣ner of punishments, and every sort of Torture, on account of their eximious Piety towards the su∣pream God; what degree of admiration does not this surpass? What King did ever continue His Reign during so vast a number of Ages? Who does thus wage war after death, and does erect Trophies over His Enemies; and does subdue every place, Country, and City, as well Gre∣cian as Barbarian; and does vanquish His Op∣posers by an invisible and latent † 1.478 Hand? And, which is the chiefest thing of all that hath been hitherto rehearsed, l 1.479 that Peace * 1.480 by His Power pro∣cured for the whole world, concerning which we have al∣ready spoken what we judged agreeable, how should it not stop the mouthes of all slan∣derers? In as much as, the Unity and Concord of all Nations, did really concur in time with the Preaching of Our Saviour, and with the Do∣ctrine by Him disseminated over the whole world: and in regard [both of them] had long before been foretold by the Prophets of God, I mean the † 1.481 Universal Peace of the Nations, and the Do∣ctrine delivered by Christ to the Nations. The whole length of the day would be insufficient for me, ‖ 1.482 Dread Sir! should I attempt to sum up in one, those most clear and cogent arguments of Our Saviour's Divine Power, drawn from the things which are at this present Visible. For no man since the Creation, either amongst the Grecians or Barbarians, hath ever ex∣erted such mighty Efforts of a Divine Power, as Our Saviour has done. m 1.483 But why do I say men? when as, even they who amongst all Nations are styled Gods, have not been endued with such a mighty power upon Earth.

Or if the thing he otherwise, let Him that is desirous, make it out to us. Let * 1.484 any of the Phi∣losophers come forth and inform us, what God or Hero was ever heard of, from the very first Beginning of Time, who hath delivered to men the Doctrine of an Eternal Life and a celestial Kingdome, in such a manner as Our Saviour hath done: who has induced innumerable multitudes of men thorowout the whole world, to live in a con∣formity to the Precepts of a celestial Philosophy; and has perswaded them, that they should † 1.485 aspire to Heaven, and hope for those Mansions there provided for Pious Souls? What person, whether God, n 1.486 or Hero, or man, hath euer * 1.487 o∣verspread and enlightened the [whole world,] from the rising as far as the setting Sun, with the brightest Beames of His Own Doctrine; running in a manner the same Course with the Sun: in so much that, all Nations where ever inhabiting, perform one and the same worship, to The One God? Who, whether God or Hero, hath crush't all the Gods and Hero's both Grecian and Barbarian, and hath made a Law, that no one of them should be esteemed a God; and hath so far prevailed, that this His Law should obtain every where: after which, when He was opposed by all, He Himself, being but One, hath routed the whole Force of His Adversaries, hath vanquished all those who had always been accounted Gods and Hero's, and hath brought the matter to this Issue, that all over the whole world, even from its remotest Li∣mits, He Himself should alone be termed The Son of God by all Nations? Who hath comman∣ded them who inhabit this vast Element of the Earth, as well those in the Continent, as them that live in the Isles, that meeting together [every week,] they should observe that termed the Lord's day, and celebrate it as a Festival: o 1.488 and that they should not feed fat their own Bodies, but should make it their business, to enliven and cherish their Soules with Divine instructions? What God or Hero, so opposed as Our Saviour hath been, hath ere∣cted Victorious Trophies over His Enemies? for from * 1.489 the first Times hitherto, they have not ceased their Hostilities, both against His Doctrine and People. But He being invisible, by an undiscern'd Power hath advanced His own Servants, together with the Sacred Houses, to the height of Glory. But what necessity is there, with so much of earnest∣ness to attempt a Narrative, of Our Saviour's Divine Performances, which exceed all manner of expression? In as much as, though we be si∣lent, the Things themselves do cry aloud to those, who are possest of Mental Ears. Undoubtedly, this is a new and wonderfull thing, and which was once only seen amongst the Race of mankind; that such signal Blessings as these should be p 1.490 conferred on men; and, that He who really is the only Son of God from all eternity, should be visible on earth.

a 1.491 BUT these things which You have heard* 1.492 from us, will perhaps be superfluous to You [Great Sir!] Who by experience it Self have frequently been made sensible [of the pre∣sence] of Our Saviour's Divinity, and who, not so much in words as deeds, have approved Your Self a Preacher of the Truth to all men. For You Your Self, Dread Sovereign! When You shall have lei∣sure, can relate to us, if You please, innumerable Appearances of Our Saviour shewing You His Divi∣nity; innumerable Visions in Your sleep: I mean not those Suggestions of His to You, which to us are se∣cret and inexplicable; but those divine Councils and Advises infused into Your mind, and which are productive of matters universally advantagious, and every way usefull, in reference to the Care and Providence of Humane affairs. You will likewise unfold to us, in such a manner as they deserve, the apparent assistances of God Your Defender and Keeper in Your Wars: the Ruine of Your Enemies, and those that combin'd and plotted against You: Your Rescues in dangers: Your ready and expedite knowledge in difficul∣ties: Your defence in Solitudes: Your * 1.493 in∣dustry and readiness in straits and distresses: Your fore-knowledges of things future: Your Pro∣vident Care in reference to the whole of affairs: Your deliberations concerning matters uncertain and obscure: Your undertakings in relation to the most momentous Things: Your Administra∣tion of Civil matters: Your Ordering of Your Military Forces: Your † 1.494 Reformations every where: Your Constitutions in reference to publick Right: Lastly, Your Laws, which are of singular use to the Lives of men. You will likewise without any Omission recount each of those mat∣ters, which are obscure to us, but most apparently manifest to Your Self alone, and are kept depo∣sited in Your Imperial Memory, as in some se∣cret Treasuries. In regard to all which parti∣culars, as 'tis likely, when You had made use of the very same clear and cogent Arguments of Our Saviour's [Divine] Power, You rai∣sed a ‖ 1.495 Basilica, as a Trophy of His Victory gain'd over Death, a Fabrick which You de∣sign'd all should view, as well the Faithfull as Infidels; and an Holy Temple of the Holy God; and most stately, splendid, and glorious Monu∣ments of an immortal Life and a divine King∣dom; and [You gave] sacred Gifts [in me∣mory] of the Victory of Our Saviour the Su∣pream King, [Gifts] that are every way su∣table to the Donour, and which do most ex∣actly b 1.496 befit an Emperour [who is a Victor.] Wherewith You have adorned that Martyrium and Monument of immortal Life, that c 1.497 in Royal Characters You might express and represent the Celestial Word of God to be the Victor and Trium∣pher, d 1.498 to all Nations; and, as well really as ver∣bally, might publish a Pious and Religious Con∣fession of God, in expressions which are clear, and that can't be obscur'd.

THE END.

Notes

• a 1.1

  It was heretofore the usage of the Sophists, before their Orations to make a kind of a Flourish as 'twere, in a short Preface; after the manner of Harpers, who before the Song, sing some thing for Tryal-sake, This Preface was commonly termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in Themistius's fifteenth Oration, and in Libanius's Declamations, it often occurs. Hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Theodoret taken to signifie a Prologue. Vales.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Fuketian Copy. Vales.
• * 1.3

  Or, Newer.
• † 1.4

  Or, Dance.
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the path, or footsteps of men. For 'tis a noted halfe-verse of Homer's concerning Bellerophon, which Cicero renders in the very words I have made use of in my Version, namely, Hominum Ve∣stigia Vitans. 'Tis certain, in the Fuketian Copy 'tis plainly writ∣ten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, Eusebius has delignedly besprinkled this Prologue, with many pieces of verses taken out of the Poets, as with flowers; that by this kind of Elegance he might allure and please the minds of his Hearers. So above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a poetick expression. Vales.
• ‖ 1.6

  Sophisms, of, Subtil∣ties.
• d 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whoever namely are fit, &c. The Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are, must be understood. But Christophorson the Translatour of this Oration, in regard he perceived not these things, has confounded the whole meaning of this place, in his Version. In the Fuketian Copy, these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are wanting; excel∣lently well. Vales.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So al∣so the reading is in the Fu∣ketian Copy; yet I had rather reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nevertheless. Vales.
• f 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A transpo∣sition of words usu∣al with Eusebius, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Presently, the reading in the Fuketian Copy▪ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• g 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it is to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Sacred Kites, or Mysteries; which emendation is confirmed by these words which follow presently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Having there∣fore learn't the Divine, &c. For Eusebius says, that the Sacred Books, wherein are contained the Divine Oracles, are our Teachers of the Sacred Mysteries, and are as 'twere some Hierophanta. Vales.
• * 1.11

  Or, Both the one and the other Order; that is, the true Royal∣power; and the counter∣feit, or, false one.
• h 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It has the same import with what he has said above, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, learning the Divine Mysteries. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will import the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Chief-Priests of the Eleusinia•• Sacra were, at Athens, termed Hierophantae, who delivered and consigned the Rites of Ceres. Whom, persons initiated did so highly Revere, that they would never call them by their own names. Eunapius tells us this, in His Life of Maximus the Philosopher, in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, what his name was, who at that time was Hierophanta, it is unlawfull for me to declare: for, he had initia∣ted me who write these things; and had enrolled me amongst the Eumolpidae. Lucian (or whoever else is the authour of it) attests the same in Lexiphane; where one Megalonymus an Athenian says, that when he had gone out one day to visit the Magistrate, he found the Daduchus [Torch-bearer,] and Hierophanta, and some other Ministers of the Sacred Rites, who hated one Dinias before the Magistrate, accusing the man because he had called them by their own names; whereas it was unlawfull to call them by their own names, after they had been consecrated: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although Lucian says more than Eunapius. For Eunapius has told us, that it was unlawfull only for those who had been Consecrated at Elcusina, to call that Hierophanta by his proper name, from whom they had received initiation. But Lucian affirms, that that was forbidden to all persons in general. Hence 'tis, that amongst Libanius's Epistles, some occur with this Title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Hierophanta. And in the Fifth Book of Symmachus's Epistles, the first three are inscribed, To the Hierophanta. For, in regard both those persons had been initiated at Athens, they lookt upon it as a thing unlawfull, to call the Hierophanta by his own name. Vales.
• i 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Geneva-Printers had left out a word, which we have supplied from the Fuketian Manuscript, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will begin our Divine Discourses, or, Mysteries. Vales.
• * 1.14

  CHAP. I.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words are wanting in the Fuketian Copy. Vales.
• a 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Nor can any one, &c. Nevertheless, something seems to be wanting here. In the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is right. Vales.
• † 1.17

  Or, Worthily.
• ‖ 1.18

  Or, About him the Celestial Hosts make their Rounds.
• * 1.19

  Or, Drawing.
• b 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius does elegantly compare the Sun and Moon to the Light-Bearers or Footmen, who were wont to go before the Emperour with Tor∣ches and Lights, as I have noted at Amm. Marcellinus. Vales.
• c 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this Greatest Emperour Christ. The last word must be blotted out. For what Eu∣sebius has said hither∣to, he has spoken not concerning Christ, but of God the Father; to whom the antient Di∣vines did properly assigne the Monarchy. Besides, the fol∣lowing words do plainly shew, that these are not spoken concerning Christ. Neverthe∣less, if any person be scrupulous of expunging any thing, he must set a distinction after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the meaning may be this; that God the Father, the highest King of all, is celebrated with Hymns, both by Christ, and by Constantine. For our Eusebius does a little lower say the same thing concerning Christ. Vales.
• d 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which reading I have followed in my Version. But some words are undoubtedly wanting here, which may be supplied in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That is, Our Emperour well knowing, that this Greatest King is with Hymns celebrated by Christ, who him∣self also is our most invincible King; He Himself likewise extols him with Praises and Hymns, thereby doing that which is right and well; for be understands, that he only is the origin of Empire to us. Thus the sense is most plain; nor do I think, that Eusebius either wrote, or thought otherwise. Nevertheless, in the Fuketian Manuscript 'tis written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.23

  Or, He only [i. e. God] is the Authour of Empire to us.
• † 1.24

  Or, Goods.
• e 1.25

  The Translatour thought these words were spoken concerning Constantine; which truly I don't condemn. Yet, they may also be meant of Christ. Vales.
• * 1.26

  Or, Ele∣ment
• f 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is corrupted, which ne∣vertheless you might easily mend. At my perll there∣fore write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, its submis∣sion to the command of the Deity; which amendment is most un∣doubted. Vales.
• g 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These four words are, in my judgment, to be blotted out, as being superfluous, and but little agreeable to this place. But if any person shall have a mind to retain them, they must be transposed in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although another participle would be substituted. For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no good expression. It would be better, were it made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Eusebius expresses himself lower; or rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• h 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The last word is wanting in the Fuketian Copy. Vales.
• * 1.30

  Or, Mea∣sured Falls.
• † 1.31

  Or, Paths.
• i 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must I think, be▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to those, who can, &c. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; right. Vales.
• * 1.33

  Or, By his course fullfilled so, &c.
• k 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Transla∣tour ren∣ders this place thus; Lunam quoque, cujus Lu∣mon muit•• obscurius est quàm Solis; the Moon like∣wise, whose tight is far more ob∣scure than that of the Sun. But I think it should be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, the Moon which goes under the light of the Sun. Vales.
• * 1.35

  Or, Goes on.
• l 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another verb must be substituted; viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do extol, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do proclaim. For that verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not at all agreeable here, and has crept in hither by mistake, out of the following period. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do celebrate his manifold wisedom; without those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his infinite and immense power; nor do these words occur in the most ancient Palatine Manuscript. Vales.
• * 1.37

  Or, Which were before all Time.
• m 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I don't see how this expression can be made use of, in refe∣rence to The Word, that That is before all things, and after all things; un∣less we mean it concerning The Word incarnate. In which sense there is a passage in The Re∣velation; I am Alpha and Omega, the First and the Last. It may also be meant concerning The Word, who, al∣though He was begot∣ten before all ages, is nevertheless continually begotten by the Father. And this is what is said in the Psalms; Thou art My Son, this day have I begotten Thee, &c. Thus The Word is before all things, and after all things, and in all things, not by a succession of time, but by reason of an eternal Generation. For, he is the origin and End of all things who begins and terminates all things which are, or which can be. Nevertheless, Eusebius's words may be understood otherwise, if they be construed with the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So, the meaning will be this; The Word does appease God the Father before all persons and after all persons. But the former exposition is truer. For in this man∣ner Dionysius Alexandrinus, in his Epistle to Hermammon, speaks con∣cerning the Son of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neither had he regard to the judgment of Him who was before all, is in all, and above all. Which passage is quoted in the Seventh Book of the Eccles. Hist. Chap. 10. Novatianus likewise, in his Book de Trinitate, Chap. 14, says Christ is before all things, and after all things; before all things, as God; but after all things, as Man. Vales.
• n 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Translatour has ren∣dred it ill, dignitatis paternae particeps, partaker of His Father's dignity; whereas it ought to have been rendred, devotus ac dicatus cultui patris, devoted, &c. 'Tis an expression like that inscription, which is com∣monly extant on the Base of Statues which they had dedicated to the Emperours, DEVOTUS NUMINI MAJESTATI∣QUE EJUS. But, these words smell ranck of Arianisme. For whoever asserts, that God the Word is devoted to the worship of God the Father; doubtless that person speaks too meanly of The Word, and seems not only not to equal The Word to God the Father, but rather to make Him subject to the Father. Of the same stamp is that expres∣sion which Eusebius adds, that The Word makes supplication to the Father for the Salvation of all men. Which, if it be meant concerning God the Word, as He is the Word, can no wise be born with. But, if it be understood concerning Christ, that is, concerning the Word after He had assumed the humane Nature, it is most true. The same opi∣nion is extant in his Second Book against Marcellus Chap. 7. where Euse∣bius says, that the Son doth worship, adore, and glorifie God the Father. Farther, a little before, the reading in the Fuketian Manuscript is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vales.
• o 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but, possesses an equal share, &c. I doubt not but Eusebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c; But, holds the second place in His Father's Kingdom: which expression the publishers being not able to endure, they thought it was to be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that so the Son might be made equal to the Father. But, that Eusebius wrote as I have said, is apparent, first from the very Series of his Oration. For, at this place Eusebius distinguishes the Government and Regiment of the Universe, from the Kingdom of God the Father. And in the Government of the Universe, he does indeed say, that the Son holds the principal place: but, that he has the Second place in the Kingdom of His Father: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 You see, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the Kingdom of the Universe, is opposed to the Kingdom of God the Father. To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought also to be opposed. Secon∣ly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not Greek. Lastly, Eusebius, in his Books of Demonstrat. Evang. does always term the Son, the Second Cause: And, in Book 5. Chap. 4. Demonstrat. Evang. he says 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vales.
• * 1.41

  Or, Pro∣ceeds forth on the out∣side.
• * 1.42

  CHAP. II.
• a 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This place is, in my judgment, thus to be restored; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c; continues to Reign together with His Father, from ages which want a beginning, to infinite and endless ages. But, Our Emperour, dear to Him, &c. Vales.
• b 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'Tis not clearly enough made out, what this Surname of a Divine appellation should be, wherewith Constantine was ho∣noured and signalized. Does Eu∣sebius mean the name of Victor, which was given to Constantine, as we have remark't above? Or rather, the surname of Maximus, which is proper to God? The very Name Constantine may also be meant, the import whereof is, He that is. Now, the Sacred Scriptures do inform us, that this is the proper Name of God. Lastly, we may here understand the surname of Christianus, Chri∣stian; an appellation which Con∣stantine loved most entirely. Vales.
• * 1.45

  Or, Sa∣viour.
• c 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I read with the Translatour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for His Kingdom. Vales.
• * 1.47

  Or, Stuck upon the, &c.
• † 1.48

  Or, The Word.
• d 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Fuketian Copy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting; which is the truer reading. Vales.
• * 1.50

  Or, Quires.
• † 1.51

  Or, Churches.
• * 1.52

  Or, Three periods of Decads.
• e 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is corrupted; in place whereof, what term should be substituted, I don't know. Unless the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will please. For he praises Constan∣tine, because he would not ad∣mit the Ethnick Oratours to his Decennalia. Vales.
• † 1.54

  Or, Imperial Houses.
• f 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These words ought to be expun∣ged; which are not set in their due place here, but must be put in lower, in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c; giving confirmation to his piety, &c. There is nothing more certain than this Emendation; nor did the Translatour read otherwise, as 'tis apparent from his Version. Wherefore this seems to be a mistake of the Printer. This our Emendation was long after∣wards confirmed to us by the Fuketian Copy; wherein 'twas exactly written as I had conjectured; save only, that 'tis there worded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and wholly devoting himself, &c. Vales.
• g 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before all other, or, first. Vales.
• * 1.57

  CHAP. III.
• * 1.58

  See the Prologue to this Ora∣tion, note (b.)
• † 1.59

  Or, Large.
• a 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words, as far as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are wanting in the Fuketian Copy, and in the most ancient Palatine Copy, as the Geneva-men have told us. Vales. Valesius takes no notice of this clause; either in the Greek Text of his Edition, or in his Version. In Cur∣terius's translation of this Oration (for I have not the Geneva-Edition by me,) it is worded thus; Et velut plantae florenti virenti∣que temporum incrementa donata.
• b 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the first Decade of his Imperial period. If we make a more exact enquiry into the thing, it will be found false, that Con∣stantine Junior was created Cae∣sar by his Father, in the first Decennium [ten years] of Constan∣tine's Em∣pire. For Constantine Junior was created Caesar by his Father, in the Consulate of Gallicanus and Bassus, on the Calends of March, in the year of Christ 317. This was the eleventh year of Constantine's Reigne. Wherefore, Constantine Junior was not created Caesar within the first Decennium, but within the second rather. This place of Eusebius must therefore be favourably interpreted, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; about, &c. Vales.
• * 1.62

  Or, He∣ritage.
• c 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Empe∣rour Constantine published his Tricennalia in the Consulate of Con∣stantius and Albinus, on the eight of the Calends of August, which day began the thirtieth year of his Empire. From this day therefore, in the foresaid persons Consulate, on the year of Christ 335, began the fourth Decennalian period of Constantine's Empire, according to the computation of Eusebius: whereas nevertheless, it ought rather to begin from the following year, namely, his thirty first year. But these things are not wont to be so exactly cast up, by Orators. Vales.
• † 1.64

  Or, So∣ciety.
• d 1.65

  He means Dalmatius and Hanniballianus; the former of whom was declared Caesar, the other King, by Constantine, in the thirtieth year of his Empire, on the fifteenth of the Calends of October, as it oc∣curs in Idatius's Fasti. Saint Jerome (in the Chronicon) tells us, that Dalmatius was made Caesar, in Constantine's Tricennalia. Where he has made use of the term Tricennalia, instead of the thirtieth year of his Empire: whereas nevertheless, Tricennalia is properly the first day of his thirtieth year. For the Roman Emperours celebrated their Quinquennalia, Decennalia, and Vicennalia, on the first day of the fifth, tenth, and twentieth year of their Empire. For these words signifie nothing else, but the Natalis [Birth-day] of the Empire, which was celebrated with the greatest Pomp and Festivity, every recurring fifth and tenth year. Now, this Fe∣stivity lasted one or two days, in which time the Ludi Circenses and Theatrales were exhibited. Therefore, whereas Dalmatius was not created Caesar on the eighth of the Calends of August, which day began the thirtieth year of Constantine's Empire; Saint Jerome has exprest himself improperly, who has told us, that that Caesar was created in Constantine's Tricennalia. Our Eusebius does here more truly place that, after his Tricennalia, the fourth Decennalian period of Constantine's Empire now beginning. For, after the celebration of the Tricennalia, they began a new period; as if the thirtieth year, which was but just begun, had been now finished. And, as Lawyers are wont to say, that in dignities, a begun-year is accounted for a compleat one: so also they were wont to do, in the Quinquen∣nalia, Decennalia, and the other Festivals of this sort. Thus, the place in Amm. Marcellinus's fourteenth Book is to be understood; where he speaks concerning Constantius's Tricennalia in these words. Arelate hiemem agens Constantius, post Theatrales Ludos atque Cir∣censes ambitioso editos apparatu die 6. idus Octobris, qui Imperii ejus annum tricesimum terminabat, &c. For Amm. Marcellinus has undoubtedly made use of the thirtieth year compleated, instead of the thirtieth year begun, on account of that very reason which I have mentioned. Vales.
• e 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And, a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. This place, which Eusebius cites out of the Divine Prophets, occurs in the seventh Chapter of Daniel. Vales.
• * 1.67

  Or, In∣creases of Times, &c.
• * 1.68

  That is, God.
• † 1.69

  Or, Splendours.
• f 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He means Constantius Caesar. For he had at first been sent by his Father, to Govern the Gallia's. But afterwards he was removed into the East; as Julian informs us in his first Oration de Laudi∣bus Constantii, and Libanius in his Basilic. Vales.
• * 1.71

  Or, To one Yoke of the Impe∣rial Chariot; so Valesius.
• g 1.72

  The Translatour saw no∣thing here; he has rendred this place, thus, Porro imperii quadri∣sariam dispertiti jugum, quasi qua∣tuor equis, id est sibi, & tribus filiis Caesaribus Fortissimis imponens. But Eusebius does expressly name four Caesars, whom he compareth to four Horses, who being coupled together in one Yoke, drew the Imperial Chariot; over which Constantine presided, as Chario∣teer. Now, the four Caesars were, Constantinus Junior, Constantius, and Constans, Sons of the Empe∣rour Constantine; and Dalmatius the Son of Dalmatius; concerning whom we have spoken above. Vales.
• h 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place tortured me a long while. But at length I have found out the most undoubted Emendation of it. I write there∣fore; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is; For, this the [sole] King over all, &c. Eusebius re∣peats the same hereafter, in chap. 4: where he reckons up the Favours, which mankind hath received from God the Word. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Translatour, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems at this place to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For thus he renders it. Istam enim imperii Formam Lex, quae rex omnium est, humano generi tribuit. Vales.
• i 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words are spoken concerning the su∣pream King and God; who really is the Law and Rule of Royal Power. The reading at this place might likewise be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that so the meaning may be this, that God only is possest of the Royal Power, in regard he alone rules over all, and holds the Monarchy. There∣fore, in the foregoing period, it must, I think, be written in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor do I think, that Eusebius wrote otherwise. For the sentence is most plain and elegant, if we read thus. And this period will excellently well cohere with the foregoing one. Vales.
• k 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuke∣tian Copy, the Comma is wan∣ting, excellently well. For the Son of God is the Word and Law of God the Father, as Eu∣sebius says a little afterwards. Vales.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valesius tenders it, Dei sermo, word of God.
• † 1.77

  Or, Word.
• l 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be expunged, or else the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for one of those words is superfluous. Yet I had rather blot out the latter. For so Eusebius expres∣ses himself hereafter, in chap. 12. Vales.
• * 1.79

  Or, Powers.
• * 1.80

  CHAP. IV.
• * 1.81

  Or, Sense of Bodies.
• † 1.82

  Or, The sense of flesh.
• * 1.83

  Or, Forms.
• † 1.84

  Or, Sub∣stance.
• ‖ 1.85

  Out∣flowings.
• † 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Com∣prehensions.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which words Valesius renders thus, Et nomen Philosophiae, & Vene∣randus amor Sapientiae, and the name of Philosophy, and the Vene∣rable Love of Wisdom.
• a 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For so Eu∣sebius expresses himself in chap. 6, where he speaks thus concerning God the Word; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sentence is in both places the same. For, in the one place he speaks concerning the Celestial Kingdom; in the other, concerning Life eternal: and says, that some assays, proofs, and fore-exercises of each, are granted to men in this life, by the Divine Word. Wherefore I doubt not but Eusebius wrote in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And thus the sense is most perspi∣cuous. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which went before, must be un∣derstood. A long while after I had written this Note, having at length procured the Fuketian Co∣py, I found my conjecture confir∣med by its authority, at least in part. For in that Manuscript the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, begin to meditate upon, and to fore-learn; incomparably well. Vales.
• b 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fur∣ther, this whole page of Eusebius's is put together very unfitly, by reason of the too great number of Verbs, which occur in the Im∣perfect Tense. Whence 'tis, that his Discourse becomes irksome and unpleasant. Vales.
• * 1.90

  CHAP. V.
• * 1.91

  Exem∣plar, or, Pattern.
• a 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He there∣fore will most truly be styled, &c. In the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He there∣fore may most, &c▪ which is far the better reading. Vales.
• * 1.93

  Or, Hath bound up his mind in, &c.
• † 1.94

  Or, The most filthy irrationa∣lity.
• b 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as from a bitter potion. The Translatour renders it, tanquam ex amard stirpe, as from a bitter Root. Which doubtless is more elegant. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are not in the least sutable one to the other. Yet Eusebius seems to allude here, to the Cup of iniquity; concerning which 'tis said in the Psalmes▪ all the Sinners of the Earth shall drink out of it, &c. Vales.
• c 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 'tis an elegant Paranomasia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latine tongue can't express. In the Fuketian Copy, these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are wanting. Vales.
• e 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He alludes to Constantinè's pronomen [fore∣name.] For Constantine had taken to himself the Pronomen of Victor, as I have noted at The Books concerning Constantine's Life. Vales.
• * 1.98

  ^e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The two last words are wanting in the Fuk. Copy. Vales.
• * 1.99

  Pattern.
• f 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy 'tis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is truer. Vales.
• g 1.101

  Some body will make an en∣quiry here, why Eusebius should say, that only Constantine was cloathed with the Imperial Pur∣ple. For, there were at that time four Caesars, who wore the Pur∣ple. Indeed, Amm. Marcellinus informs us, that the Caesars wore the Purple; in his Sixteenth Book, where he tells, how Constantius declared Julian, Caesar. But it may be answered, that Eusebius does not say absolutely, that only Constantine was clothed with the Purple; but, that he alone deservedly wore the Pur∣ple. Vales.
• * 1.102

  Or, Calls upon him.
• † 1.103

  Or, Wor∣thy of.
• h 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a moroser sort of Cattel; which I wonder the Translatour saw not. For man is the morosest of all Crea∣tures, and is governed with the greatest difficulty. Vales.
• i 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. The Translatour under∣stood not this expression; which we may render into Latine▪ word for word, in this manner: mole∣stiae potius deputat quàm voluptati, he places them to the account of trouble, rather than of pleasure. Vales.
• * 1.106

  The Constancy of his Morals: so Valesius.
• k 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Guard of His Sub∣jects. It must, I think, be writ∣ten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For, at this place Eusebius means two sorts of Subjects; namely, those in Arms, and the Provincials▪ Whereof the latter pay money and tributes to the Emperour; which Eusebius and The∣mistius do term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a soft word covering the bit∣terest thing of all. But, the former received money, as their Pay. Vales.
• l 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must doubtless be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon him∣self; which I admire the Translatour per∣ceived not. Vales.
• * 1.109

  Or, Sees.
• m 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words are misplac't here, as it is plain to any one. I reade therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But he himself▪ &c. In the Fu∣ketian Copy, the reading is ill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of His knowledge of God. Vales.
• n 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis the same with what he has said above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Further, this whole passage is thus to be distin∣guished and explained; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, Nevertheless, although, &c. Which is the same as if he should say: he desires not the wealth or riches of His Subjects, nor does he envy them their comely garb and dress, as en∣vious and covetous princes are wont to do. Such a one was Valenti∣nianus the Elder, who hated all those that were rich and well∣clothed, as Amm. Marcellinus re∣lates. Constantine was not of that mind: for he both valued very little his own habit and dress; and also was not troubled, at his Subjects being gorgeously apparelled. I have therefore spent some words in explaining this passage; because it was both obscure, and also not understood by the Translatour. Vales.
• † 1.112

  Or, Are astonished at, &c.
• * 1.113

  Or, who are instru∣cted by a good master as 'twere.
• * 1.114

  CHAP. VI.
• a 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He alludes to the Golden Crowns, which the Provincials were wont to present the Roman Emperours with, not only at their entrance upon the Empire, but in their Quinquennalia also, and Decennalia. Vales.
• b 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Any one may see, that it should be written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Euse∣bius says, that these Feasts of The Tricennalia were celebrated, not onely by a numerous con∣fluence of the people, but also by the common joy of the whole world. For some Feasts are publick, others private. Some are peculiar to Cities, others to a whole Province. Some are Feasts of the whole Roman world; as the Calends of Janu∣ary, the Birth day of the Em∣perours, their Quinquennalia, and the like. Indeed, in the Fuke∣tian Copy I found it written as I had conjectured. Vales.
• * 1.117

  Or, Blessings.
• c 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place, in my judgment, is to be re∣stored thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; In so much that, he is not satisfied, &c. The mistake arose from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Transcribers changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by an easie mistake. But, if any one has a mind to re∣tain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then it is to be writ∣ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.119

  See note (k.) in this chapter.
• d 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Questionless it is to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Translatour read also, and so we have rendred it. Eusebius him∣self confirms this emendation; for soon after this, he writes thus concerning the present time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But [that part of it] termed its time present, &c.
• † 1.121

  Or, Those that are desirous.
• e 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour renders it, nedùm futurum Tempus aut praeteritum; much less Time future, or Time past. Whence 't••s apparent, that he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, excellently well. In the Fuketian Copy 'tis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• f 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and have rendred it accordingly. For he speaks con∣cerning the time past. A little after I read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nor is it at all possi∣ble, &c. Vales.
• g 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In my judg∣ment it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in which manner also the Transla∣tour read; and we have rendred it accordingly. Eusebius alludes to a passage of Saint Paul the Apostle, who calls God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the King of Ages. Vales.
• h 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He means the days, months, and years; and the vicissitudes of seasons, &c; wherewith God hath adorned Aevum. Vales.
• i 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.127

  Is extended, or, prolonged.
• k 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proclus (Book 4. on Plato's Timaeus pag. 241;) pro∣duces the same Ety∣mologie of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; at which place he discontses at large concerning Aevum, according to the Opinion of the Platonists. See the same Authour, in chap. 53, and 54, of his Platonick Institutions. But Eusebius does partly fol∣low Plato's Opinion, and partly recedes from it▪ For, whereas he says, that Aevum does neither grow old, nor dye; that 'tis uni∣form, and always like it self; that it wants parts, and distinction or difference; in that he agrees with Plato. But, when he affims, that it goes on and increases; when he makes past, present, and future time, to be Species or, Kindes of it; in this he disagrees, both from Plato, and from himself. For, what ever proceeds on and increases, must of necessity have parts. In Plato, Aevum is nothing else but Eternity. For Plato makes Aevum immoveable; according to the likeness whereof, he affirms, that God created Time, which he gives this definition of, a moveable Image of an immoveable Aevum, proceed∣ing on in number and order; as it occurs in his Timaeus. Chalci∣dius, on Plato's Timaeus is right: temporis, says he, proprium pro∣gredi: aevi propria mansio, &c: 'Tis the property of Time to go for∣ward: continuance is the property of Aevum, and a perseverance in being always the same. Also, there are parts of time, namely days, nights, and years: Aevum has no parts. Likewise, the Species of Time are several, past, present, future: the substance of Aevum is uni∣form, in the sole and proper Present. But Eusebius took Aevum for Saculum, or rather, for the whole Mass and Collection of Times, as I may so say. For his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis certain, in the Sacred Scriptures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are taken for time. For Time is taken two ways. The one is Particular, which is attributed to things single or particular. The other general, which is not more agreeable to this thing, than to that. And This the Ancients termed Aevum, as Censorinus informs us in his Book de Die Natali, chap. 16. Where he defines Aevum in this manner; tempus unum & maximum, &c; one and the greatest Time, immense, without beginning, without end, which always was in the same manner, and always will be, nor does it belong more to any one man, than to another. Then he adds, that this Aevum is divided into three times, past, present, and future. In which he plainly agrees with our Eusebius. The same is likewise asserted by Marius Victorinus on Cicero's Books de Inventione Rhetoric. Chap. 75. But Gregorie Nazianzene, Orat. 35 and 42, takes Aevum for Eternity; where see what Psellus and Elias Cretensis have noted. Vales.
• † 1.129

  A straight, or right line.
• ‖ 1.130

  Pieces, or, shreds.
• * 1.131

  Or, A manifold variety of forms.
• l 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It should, I think, be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting; ex∣cellently well. Vales.
• † 1.133

  Or, The Elements which are four in number.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Valesius renders it, utilitatem, prosit, or, service.
• † 1.135

  Or, Joyned with.
• ‖ 1.136

  Or, Found out the nature of, &c.
• * 1.137

  Or, Ride.
• † 1.138

  Limited, or circum∣scribed.
• ‖ 1.139

  Or, Blacker.
• * 1.140

  Veil, or Hood.
• m 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This whole pas∣sage is, in my judge∣ment, to be read in this man∣ner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by its help or power had cooled, &c. In which manner the Translatour read. And so I found it written in the Fuk. Copy. Vales.
• n 1.142

  He seems to mean the Aerial Daemons, concerning whom he hath spoken above, in the beginning of this Oration. Farther, we may un∣derstand here as well the Good Daemons, as the bad. For the good Spirits also, whom we term Angels, pass thorow the air; as 'twere some Embassadours and Interpreters, carrying our desires to God, and bringing to us answers, and favours from God. Of which, even the ancient Philosophers were not ignorant. But, the Translatour thought, that at this place Eusebius spake of fishes. Concerning the Aerial Daemons, S^t Austin (Epist. 49.) speaks thus. Quanto per∣niciosius est Sacrificare Daemoniis, &c; How much more destructive is it to sacrifice to Daemon••, that is, to an ill Spiritual Creature, which dwelling in this ••carest and dark heaven, as in its Aerial prison, is predesti∣nated to Eternal punishment.—Vales.
• o 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He speaks elegantly, in saying that the Earth is clothed with the Ocean, as with a green Mantle. So David, Psalm 104. 6. Thou coveredst it with the Deep as with a Garment: namely the Earth, as Theodoret ex∣plains it, and S^t Jerom on Haggai Chap. 1. Farther, those words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] must be blotted out, as being superfluous, and wholly disagreeable to this place; wherefore we have omitted them in our Version. They are a piece of a Verse of Homer's, out of his Second Iliad. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.144

  Or, Ra∣tional man.
• p 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and have rendred it ac∣cordingly. Vales.
• q 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some∣thing seems to be wanting here, which we may make up in this manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, upon a more diligent enquiry into the thing, I am of opinion, that no∣thing is wanting here. I reade therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He delivered it, &c; understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aevum: nor did the Translatour reade otherwise. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.147

  That is, Aevum; as appears from the following period.
• † 1.148

  Or, Himself.
• r 1.149

  He terms the Son grea∣ter, not than the Father Himself; but means Him to be greater than all others. And perhaps any body would guess, that Eusebius▪ had written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a Less. Vales.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fu∣ketian Copy 'tis truer written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and after the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a middle distinction is placed. Vales.
• * 1.151

  Or, Prefaces.
• t 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He crowneth different, &c: which writing the following words do manifestly confirm. In the Fuketian Copy 'tis written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The first word is wanting in the Fuketian Copy; and the want of it is no fault, if I mistake not. But there is also another fault here. Wherefore this whole place is, in my opinion, thus to be cor∣rected; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He permits to be celebrated, &c. Than which a∣mendment there is nothing more certain. For the Festivity of the Tricennalia, concerning which Eu∣sebius treats, consists of perfect numbers; to wit, Tens trebled, and Threes ten times repeated. Eusebius's following words, con∣cerning The Denary, or Number Ten, do plainly confirm our E∣mendation. Vales.
• * 1.154

  Or, Number Three.
• † 1.155

  Or, Substance.
• * 1.156

  Or, Birth.
• † 1.157

  Propor∣tions.
• ‖ 1.158

  Or, Number Ten.
• w 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, and fixt Boundarie. So he calls the number Ten, because 'tis the Term and Meta of Num∣bers. But, by fetching an Ele∣gant Metaphor from the Cirque, he says that Unites do run round the number Ten, at 'twere the Meta. Wherefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was to have been tran∣slated tanquam in Circo, as 'twere in the Cirque. Hence 'tis, that a little after this, he names the Carceres also, where his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they return or run back to the first Carceres. Vales.
• * 1.160

  Goal, or, Limit.
• † 1.161

  Place of settingout.
• x 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words must, I think, be pla∣ced otherwise, and read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Meta, and the▪ fixt and stated Boundarie. 'Tis the same with what he says hereafter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the firm and certain Limit. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.163

  Or, The Limit and the End of Unites.
• y 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unites; which I admire the Translatour per∣ceived nor, in regard the fol∣lowing words do plainly shew it. Farther, that the Ancients were wont to measure the Lunar Moneth by thirty dayes, Eusebius has informed us above in this O∣ration; as also Geminus in his Isagoge. The Fuketian Copy does likewise confirm our Emendation. Vales.
• z 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as may be plainly gathered from the following and preceding words. For it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the foregoing words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which expression seems to me rough and unplea∣sant: and I should choose barely to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And this Emen∣dation is likewise confirmed, by the Fuketian Copy. Vales.
• * 1.166

  Or, Pro∣mising.
• a 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Perhaps it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So indeed I found it written in the Fuketian Copy. Vales.
• † 1.168

  Or, Soul.
• b 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Fuketian Copy has 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pare: perhaps Euse∣bius had written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, invi∣sible. Vales.
• * 1.170

  Or, Rayes.
• c 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, raised a Triumph. He had better have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lead, or celebrated. For ••is not said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may pro∣perly be said concerning a Trophy. Vales.
• d 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christo∣phorson seems to have read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and thought that these words were spoken concerning Christ. But, after I had lookt more narrowly into the thing, I perceived, that these words are spoken in the Second Person. For Eusebius speaks to the Emperour himself. 'Tis certain, those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over all impious Enemies and Barbarians, do evince that this is spoken concerning the Emperour. Vales.
• * 1.173

  CHAP. VII.
• * 1.174

  Or, Natures.
• a 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour has done ill in rendring it, Pastores, Shepherds. I would rather retain the Greek word, or else render it Vagos, Wan∣derers. For so the Latines ter∣med those Barbarians, who sit∣ting on their Horses, or in Wag∣gons, were carried this way and that way, without any House or settled habitation. Such per∣sons as these, because, in order to their getting food, they would range about to find places aboun∣ding with pasture; were ter∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A little after, in the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ destroying as many as they can Vales.
• * 1.176

  Or, Death▪
• * 1.177

  Or, Sub∣stance.
• b 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At my peril write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by it; under∣stand death. And so the rea∣ding is in the Fuketian Copy. A little before, the Geneva▪ men had left out a word; which, from the Fuketian Copy, I have supplied in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.179

  Or, Flesh.
• * 1.180

  Or, Bodies.
• * 1.181

  Or, God∣opposing Errour.
• c 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By these words Eu∣sebius either means the Empe∣rours themselves, who had per∣secuted the Christian Religion; or else all the Heathens. For these prevail'd at that time, be∣fore the Christian Religion had obtained throughout the whole world. As therefore the Christian Religion was afterwards termed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chri∣stians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (as I have noted at the Books of Eusebius's Eccles. Histor.) so the Gen∣tiles, as long as their supersti∣tion flourish't, are rightly ter∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet below, at the beginning of the ninth Chapter, he has used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie the Emperours. Vales.
• * 1.183

  Or, Virtue.
• † 1.184

  See Pag. 1••0, note [*]
• d 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the eighth Book of his Ec∣cles. Histo∣ry, chap. 14, whence this passage is taken al∣most word for word▪ the rea∣ding is truer, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, than expose their bodies to be defi∣led. Vales.
• e 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and pious ban∣quet. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impious, with the Translatour; in the Fuke∣tian Copy, 'tis written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• f 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I should choose to write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; Doubtless▪ He can never▪ &c. So in the following period, I think it should be men∣ded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; nor ••••n that person▪ &c; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• g 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I know in∣deed, that a Commander who spares not his own Life, may be termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, in regard this is a commendation befitting a Souldier, rather than a Com∣mander▪ and because the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wont to be most commonly taken in an illsense; therefore, at this place I would more willingly read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a wary and providen•• General. So Amm. Marcellinus, speaking concerning Corbulo the most fam'd Commander of the Romans, gives him this Elogy; Provinciarum fidus defensor & cau••us, a faithfull and wary De∣fender of the Provinces. Neverthe∣less, if any one had rather retain the common reading▪ I will not gain-say it. Vales.
• h 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The a∣mendment of this place was obvious. For who sees not that it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which manner I found it written in the Fuketian Copy, and have rendred it accordingly. Vales.
• i 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with himself; in which manner Eusebius is wont to ex∣press himself. A little after, the reading should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might also become Re∣latours: the Fuketian Copy con∣firms both these Emendations. Vales.
• k 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is corrupted; in my judg∣ment, it must be restored thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, For they were almost innumerable and many in regard they were the friends of many Damons and of themselves. I have expunged the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it had crept in hither, from the upper line. And by those innumerable men, against whom God raised one single person, Con∣stantine; Eusebius means Maxentius, Maximianus Herculius, Maxi∣minus, and Licinius; to whom Diocletian and Galerius may be ad∣ded. But, by those many friends, both of the Daemons, and of themselves, he means the Presidents and Governours of Provinces, and the Comman∣ders of the Milice; who, that they might curry favour with the Empe∣rours, molested the Christians in all places. It may also be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in another sense; that is, many as being descended of many Daemons, and the friends of those Daemons. Which sense seems truer. For, it answers to these words which follow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, this One Emperour [is] of One. For Eu∣sebius alludes to that passage in the Gospel; Ye are of your father the devil, Joh. 8. 44. In the Fuketian Copy, the reading of this place runs thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; For they were infinite; and many as being the friends of many Daemons. Which reading is purer and truer. Vales.
• l 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius here seems to have imitated Dionysius Alexandrinus; who in his Paschal Letter con∣cerning the Tyranny of Macrianus, expresses himself in this man∣ner▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. now is not, for he never was: which passage occurs in the seventh Book of his Eccles. Histor. Chap. 23. Vales.
• * 1.193

  See Note (k.)
• * 1.194

  Or▪ Not to be igno∣rant of their, &c.
• m 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Transla∣tour hath placed a distinction after the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and renders the passage thus; Reipsa coarguit repressitque; utpote quod jam olim fuisset ab ipso Deo superatum, he really confuted and represt it; in regard it had been long before vanquished by God Him∣self. But I have taken away the distinction▪ and rendred it thus; rebus ipsis convincens, jam pridem à Deo fuisse superatum, He does real∣ly, &c. The Reader may make choice of which rendition he plea∣ses. For there is but little difference. How Constantine actually de∣monstrated, that the Daemons were vanquished; Eusebius does pre∣sently declare; when he says, that their Temples were r••••••ed by Con∣stantine, and bestowed on the Christians. Vales.
• n 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.197

  Namely, the Daemons; whose Temples Constantine destroyed, and melted down their Images.
• * 1.198

  CHAP. VIII.
• a 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to▪ all men; from the Fuketian Copy, and from his Third Book con∣cerning the Life of Constantine, Chap. 54; where this passage oc∣curs word for word. Vales.
• b 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it is to be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fully discovered; and thus it is to be mended in the Third Book of his Life of Con∣stantine, Chap. 54; where the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ to∣tally destroyed, In the Fuke∣tian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.201

  Or, tried it in the furnace and in the fire.
• c 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be expunged; the Fuketian Copy acknowledges not that word. Vales.
• * 1.203

  Or, Set upon the o∣ther Ima∣ges, made of Brass.
• † 1.204

  Walk't up and down in, or, was con∣versant in.
• ‖ 1.205

  Or, Co∣pulations of women.
• d 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I can't ap∣prove of the Translatour's Version, who has rendred this place thus; Ad bunc modum igitur Imperator, tum spectra illa improbitatis & nequitiae, quae hominum animi o••caeca••i fuerant, palam sub omnium oculis sub∣jecit, &c; In this manner therefore the Emperour, both exposed to pub∣lick view those Spectres of improbity and wickedness, wherewith the minds of men had been blinded, &c. But I had rather render it thus; Cùm flagitiorum larvas, quae in Daemonis illius populorum seductoris temple visebantur, detraxisset, &c. When therefore the Emperour had in this manner pull'd off, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for so the Ac∣centuation is to be restored,) are the integumenta vitiorum, the masks of vices, wherewith the Heathens covered their own unclean∣ness. So above, Eusebius speaking of the Images of the Daemons, says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c▪ Then they divested [those Gods] of their outward dress, and exposed their inward deformity, which lay concealed under a painted shape, to the eyes of all men. Farther, this place is thus to be mended from the Fuketian Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• e 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Que∣stionless it must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Thus there∣fore in a moment. Presently, I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the best Edu∣catrix [or Breeder.] of Youth; without the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For Eusebius alludes to that Verse of He••iod, in his Opera;

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Vales.
• * 1.208

  CHAP. IX.
• a 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You must understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Daemons; or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Heathens: for both may be meant: write also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were elaborately foun∣ded, or, exquisitely prepared. In the Fuketian Copy, the begin∣ning of this chapter, and the close of the foregoing one, i•• omitted, by the carelessness of the Transcriber. Vales.
• * 1.210

  Or, Crown'd.
• b 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This ex∣pression seems to me un∣couth. For it can't well be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: nor can the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be well joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore, I would more willingly reade this whole place, in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Nations also and peo∣ple, &c. Vales.
• † 1.212

  Worn out.
• c 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, could not foresee, or, foreknow. Vales.
• * 1.214

  Foreknow.
• † 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it may be rendred, of a certain new-born child.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis a term which occurs in sacred Scripture; see 1 Kings, chap. 12, and 13. The Images of D••mons were so termed, because they were commonly worshipped in high places. Vales.
• d 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless, the reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cut; which Christophorson perceived not. Vales.
• e 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As far as this place, there was a Chasme in the Fuketian Copy; which Manuscript gives us this reading of this place; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am of opinion, that the first word is to be blotted out. Vales.
• f 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the reading is in his Life of Constan∣tine, Book 2. Chap. 16; where this passage occurs. A little af∣ter, write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as 'tis in his Life of Constantine, and in the Fuketian Copy. Vales.
• * 1.220

  Or, Hang their hopes on, &c.
• † 1.221

  See his Life of Constan∣tine, Book 4. Chap. 20.
• ‖ 1.222

  Or, Transmit the eyes—to the, &c.
• g 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He terms the Lord's day, the first; not only because 'tis the first day of the week; but also, in regard it was the first day of the world. Whence it may deservedly be termed the Birth-day of the world. Farther, the Lord's Day is not only termed the first day, but the eighth also. S^t Austin's words (Book 1. Concerning the Lord's Sermon on th•• Mount Chap. 11.) are these: Haecoctava Sententia quae ad Caput re∣dit, &c: This eighth Sentence which returns to the Head, and declare•• the perfect man, is perhaps signified by Circumcision also on the eighth day in the Old Testament; and by the Resurrection of the Lord after the Sabbath, which as 'tis she eighth, so 'tis also the first day. Before S^t Au∣stin, Hilarius had said the same, in his Prologue to his Comments on the Psalms; where discoursing concerning the seventh Number, his words are these: Quem tamen ogdoas, quia dies eadem prima quae octava, &c: which nevertheless, the number eight (because the first day is the same with the eighth,) being added in the last Sabbath according to the Evan∣gelick fulness, doth compleat. See also his following words in that Prologue. Moreover, Theophilus Bishop of Alexandria, in his discourse when the day of the Theophania had fal'n on a Sunday, speaks concer∣ning the Lord's day in this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: Both Custome, and also duty doth require us, to honour every Sunday, and to observe that day as a Festival; in regard thereon our Lord Jesus Christ procured for u•• a Resurrection from the dead. Wherefore, in the sacred Scriptures, this day is both termed The first, as being the beginning of life to us; and also The eighth, in regard it surpasses the Sabbath of the Jews. These words of Theo∣philus are cited in the Typicon of S^t Saba, and by Balsamon in his Col∣lection of Canons. To whom add Isidorus, and Beda in the Book de Divinis Officiis, where they treat concerning Sunday. Stephanus Go∣barus writes the same, in his 29^th Chapter. To this custom it is per∣haps to be referred, that the Greeks. most commonly reckon the days of the week, not to the Sunday which precedes, but to that which follows. For, after the Sunday of the Prodigal Son, which is the ninth Sunday before Easter, those dayes which followed immediately, namely the second, third, and fourth Feria, and so on, were by the Greeks termed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; untill the following Sunday, which was termed Dominica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and this week was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. [See Meursius's Glossary, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] But after the Dominica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second Feria which followed next, was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the other days of that whole week, unto the following Sunday, which was called by the same name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same may be observed in the other Sundays, untill Easter-day. For after the Dominica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second Feria was termed the second Feria of the Holy Fasts; and the whole week was called so, untill the following Sunday, which had the same name. Lastly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [the Great week, or, Passion-week] which we call the Holy Week, is reckoned to the following Sunday, namely Easter Day, as it appears from the Typicon of Saint Sa••••, Chap. 31. Cyrillus also, in his 〈◊〉〈◊〉 Sermons, always begins the week of Easter, which we now term The Holy Week, from the second Feria; and closes it with the following Sunday, namely Easter-Day. Nor does Theophilus do otherwise in his ••asch••l Epistles. Vales.
• h 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is the most ancient name▪ of Sunday, whor••by it was ••al∣led even from the Apostles times. 'Tis certain, in the Reve∣lation of Saint John, mention is made of the Lord's day; See Chap. 1. verse 10. But, what Ense••ius says here, and in the Life of Constantine; namely, that Sunday was consecrated and set apart for prayers and Ecclesiastick assemblies; this in my judgment, was instituted something later. For the first Christians, who had embraced the faith immediately after our Lords Ascent, met every day, always applying themselves to prayers, and all manner of Offices of Piety; as S^r Lu••e writes in the Acts of the Apostles. But afterwards, when the Heathens betook themselves in great numbers to the faith of Christ, and the Faithfull could not meet every day; it was appointed by the Apostles and their Suc∣cessours, that at least on the Lord's Day, the Faithfull should meet together in the Church. Concerning which there is an eminent passage, in Justin the Martyr's Second Apology, about the close of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; On the day termed Sunday, all per∣sons as well those who dwell in the Country, as them in the City, ••eet together, &c. He has termed it Sunday, not the Lord's Day, be∣cause he s••oke to the Roman Emperours, who were well acquainted with Sunday, but knew not the Lord's Day, which was an appel∣lation proper to Christians. Justin repeats the same thing a little after, in the same Apology. Hereto likewise Pliny agrees in his Epistle to Trajan. 〈◊〉〈◊〉, says he, hanc fuisse summ••m vel c••lpa su••; vel erroris, &c. They affirmed, that this was the ••otall either of their fault, or errour▪ that on a stated day they were want to meet together before it was light, and sing an Hymn to Christ, a•• to God. Where, by a stated day he means The Lord's Day. Therefore, from this place of Pliny it may be gathered, that the Christians who then lived in Bi∣thynia, met together on the Lord's Day only. Otherwise, Pliny, would have said, that they were wont to meet on stated days, not on a stated day. Although this is not so much the Testimony of Pliny himself, as the Christians own, who con••e••t that before Pliny, as he himself atte••••s. Besides the Lord's Day, Epiphanius (in the Epi∣logue to his Books against Heresies,) affirms that an Assemblie on the fourth and sixth ••••ri••, and 〈◊〉〈◊〉 (i•• his Constitutions) says, that a meeting together on the Sabbath Day, was instituted by the Apostles. But, as to what belongs to the Stations of the fourth and sixth Feria, we are informed from Tertullian in ••is Book de Jejuni••••, that they were meerly arbitrary and at will, not determined by any positive Law or Command. And although it was the Eastern•• usage to meet toge∣ther on the Sabbath, yet 'tis manifest from Epiphanius, Socrates and others, that in most Churches▪ Assemblies were not then held. There is an eminent passage of S^t Jerom's, on the Epist to the Galatians, Chap. 4. E•• n••inord〈…〉〈…〉gregatio pop•••••• ••idem minueret in Christo, &c. And least a disordered ••ongregation of the people might lessen the faith in Christ, Word•••• ••ome days ••re appointed; that we might all come together. Not that that day where•••• we ••••et, is ••ore solemn; but, that on whatever day there is an assembly, a greater joy may arise from the ••ight of one another. Vales.
• i 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He says, that the Lord's Day has its name from light, not because it was by the Heat••ens termed the day of the S••••, but because 'tis the day of the Lord, that namely whereon the Lord rose, and conferred on us Life and Light: and be∣cause on that day we received the Holy Spirit, the Enlightner of our minds. See Clemen•• Alexandrinus's Strom, Book 6. where speaking concerning the Sabbath, there occurs a most elegant passage, which for brevities ••ake I here omit. The Lord's Day therefore is the day of Light, both because on that day the Light was first ••reated, and also in regard we on that day received the knowledge of the truth by the Holy Spirit, who fell upon the Faithfull under the form of ••ire, and without division was divided, as Clemens words it in the forementioned place. Vales.
• k 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, not satisfied in his in∣structing others, he himself practises those things which he teacheth, according to the command of the Gospel. Vales.
• * 1.227

  Or, Keepers.
• l 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and we have rendred it accordingly. Indeed, in the Fuketian Copy, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• m 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Church, is understood; as 'tis apparent from His third Book concerning the Life of Con∣stantine, Chap. 50. From whence it must be also here corrected, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chiefest [Ci∣ties;] as the reading likewise is in the Fuketian Copy. Vales.
• n 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the third Book of his Life of Constantine, Chap. 50, instead of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is made use of. Indeed, this is a strange kind of an expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And at first blush it may seem to be an Enallage, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which [City] the Surname of Antiochus does grace. Yet, if any one shall inspect the mat∣ter more narrowly, he will con∣fess, that this was spoken by Eu∣sebius▪ with a designe to greaten the thing. For such was the largness of the City Antioch, that it might seem rather to adorn its own Builder Antiochus, than to be adorned by his name. Vales.
• * 1.231

  Or, Divine.
• o 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, at the very place of Our Lord's Sepulchre. For so Eusebius is wont to call the Se∣pulchre of Our Lord, as 'tis ap∣parent from his Life of Constant. Book 3. Chap. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does properly signifie a place where the Reliques of Martyrs are deposited. The Latines have in like mauner termed it Confessionem, Confession; which is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in Latine call'd Confessor. Thus, in Anastasius, we reade the Confession of Saint Peter. Below, at Chap. 11, Eu∣sebius calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.233

  See Life of Constant. Book 3. Chap. 43. note (c.)
• p 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The rea∣ding must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For, it fol∣lows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and we have ren∣dred it ac∣cordingly. Farther, in the third Book of his Life of Constant. Chap. 41; He makes mention but of two Caves; whereas here he reckons up three. His discourse there, was concerning He∣lena, who built Churches at Bethlehem and on the mount of Olives. But here he treats concerning Constantine, who erected a most magnificent Church in the place of Our Lord's Sepulchre: to whom also Eusebius with good reason ascribes those Churches built by Helena, in regard they had been raised by the Emperour's cost. Vales.
• ‖ 1.235

  Or, The salutary Vi∣ctories of his whole Agony▪
• q 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At my peril write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and under∣stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Signe. Which the Translatour having not perceived, made a notorious mistake. The Fuketian Copy confirms our Emen∣dation. A little after, with the Translatour I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, and the time of his Reigne &c; unless you would rather read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, as we have rendred it; which to me seems righter. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so elegant an expression. Vales.
• * 1.237

  Or, Long▪
• r 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The rea∣ding must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own. After the mention of Constan∣tine's Chil∣dren, Eu∣sebius has, not super∣fluously, added his Stock or Kindred also: on account namely of Dalmatius and Hanni∣ballianus, who were related to Constan∣tine, being the Sons of his Bro∣ther. Vales.
• * 1.239

  CHAP. X.
• a 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Translatour renders it, iis qui se sacrarum literarum profes∣sioni consecraverint; which Ver∣sion I don't approve of▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are the persons initiated, who were partakers of the Mysteries. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are they who initiate other, and deliver the Mysteries to them. Vales.
• * 1.241

  Or, Was.
• * 1.242

  Or, The Creation, visible, &c.
• † 1.243

  Or, A∣mongst all persons.
• b 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and have ren∣dred it accordingly: He means the Pagan Sophistae, who in such like Decennalian Festivities as these, spoke Panegyricks to the Emperours. Such a one was Na∣zarius's Panegyrick, spoken to Constantine, in his third Quin∣quennalia, (or on the fifteenth year of his Empire,) and in the Quinquennalia of the Caesars. Such also was Themistius's Oration, in Valens's Quinquennalia. More∣over, Claudius Mamertinus had pre∣pared an Oration in the Quinquen∣nalia of Maximianus Hirculius, as he himself attests. In the Fuk. Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.245

  See Chap. 11. note (a.)
• † 1.246

  Or, Con∣cordant Songs.
• c 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is a most corrupt place, which nevertheless, I have, as I think, with ease amended. I write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; that is, Sublimis supra gubernaculum Sedens, Sits on high above the Rudder. But the Translatour dream't I know not what concerning Aevum. Presently, write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Fuketian Copy▪ for so Eusebius expresses himself here∣after. Vales.
• * 1.248

  CHAP. XI.
• a 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greek Rhe∣toricians termed O∣rations con∣cerning the praises of Emperours▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which the Latines are wont to call Pane∣gyricas, Panegy∣ricks. The me∣thod of these Ora∣tions is de∣livered by Alexander Rhetor, in his Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. 1▪ the Title of which Chapter ought to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Book is extant a∣mongst the Greek Rhe∣toricians published by Aldus▪ pag 613; but, which is ill done, 'tis confounded with Menander Rhetor's Book, which treats concerning the same Subject. Farther, in the fore∣said Chapter of Alexander, there is cited an Oration of the most fam'd Sophist Gallinicus, with this Title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, written, if I mistake not, in praise of the Emperour Philip. Which I guess at from hence, because Philip was an Arabian as well as Callinicus, and was of mean birth: which are the Qualifications of that Emperour, to whom Calli∣nicus spoke this Oration, as Alexander attests. The time suits very well also; For Callinicus lived in the Reign of Gallienus, as Suidas does wit∣ness. There is also extant a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Libanius's, written by him in honour of Constantius and Constans, when he was at Nicomedid. Eusebius therefore alludes to these Orations, and terms this Oration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in the foregoing Chapter, he has made use of this expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in allusion to the same thing; which the Translatour understood not. Moreover, this is to be remark't, namely that this Oration is by Eusebius termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, an Imperial Book. For, 'tis indeed liker a Book, than an Oration; because by its too great length it exceeds the mea∣sure of an Oration. Wherefore I can't perswade my self, that it was recited by Eusebius. Vales.
• * 1.250

  Or, The Mysteries of Secret Discourses.
• b 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ It must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by your Virtue▪ and so the Translatour read. Vales.
• c 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It ought, I think, to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the Salutary Mar∣tyrium, as Eusebius has exprest himself in the ninth Chapter▪ where see what we have observed, at note (o.) It might also be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the Salutary Monument. For, so it will be an elegant allusion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Monu∣ment of an immortal Memory. And so Eusebius words it in the fore∣said Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Monu∣ment—which deserves an eternal Memory. Nevertheless I have obser∣ved, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Eusebius simply and absolutely taken to signifie the Salutary Signe of the Cross: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Divine Virtue of the Salutary Signe, as it occurs in the very close of the ninth Chapter: where nevertheless, the Fuketian Copy words it in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• d 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I don't doubt but it should be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contain a reason—which is not equally apparent and manifest to all persons. Which Emendation is confirmed by the words of Eusebius that follow presently. All persons, says he, are not acquainted with the reasons of those Works, which You have with great magnificence built near the Sepulchre of Our Lord. For, the Christians do indeed know them, and on that account do greatly admire You. But the Heathens deride such works as those. The reading therefore in the Fuketian Copy is ill, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales.
• * 1.254

  Or, Deified.
• e 1.255

  ▪〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He means Christ, as the Translatour has well noted at the margin. These words are spoken by Eusebius, with an intent to personate the Heathens, who (when the Chri∣stians objected to them, the A∣dulteries, quarrells, slaughters, death, and also Sepulchres of their Gods and Hero's) answe∣red in this manner. If our Gods are to be rejected and despised on account of such humane Calamities as these, Your God is in like man∣ner to be rejected also; whom you confess to have been condemned, to have been dead, and buried. Vales.
• * 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I should choose to write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For this seems to me more ele∣gant. But the ordinary reading has the same sense; but 'tis not so expressive, nor so elegant. Nevertheless, he expresses him∣self so hereafter in this chapter. A little after I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schools and places of Instruction; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Doctrines. Vales.
• * 1.257

  Matth. 11. 28.
• † 1.258

  Matth. 9. 13.
• ‖ 1.259

  Matth. 9. 12.
• * 1.260

  Or, The Martyrium of salutary immorta∣lity.
• g 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without doubt it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and a little after (as the words are plac't in the Greek,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and so the Translatour seems to have read, who renders it thus: Rerum pie & religiosè ab•• te gestarum ra∣tiones Gausasque hoc praesenti ser∣mone explicare constitui. But he has rendred the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ill, which does here signifie Fabricks or Edifices, which by the Latines are termed Opera, Works. For here Eusebius does manifestly treat concerning that Church, which Constantine had built at Je∣rusalem, in a most magnificent and admirable manner. Fur∣ther, this passage does plain∣ly confirm Our Emendation at note (d.) in this chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.262

  '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 You must add the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He cloa∣thed Himself with the humane Na∣ture▪ which word is ill placed in the foregoing line. This Emen∣dation is confirmed by the Fuke∣tian Copy. Vales.
• * 1.263

  Changed, or, trans∣ferred.
• * 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Transla∣tour ren∣ders it, Nisi Verbo Dei in Lucem editae fuis∣sent, unless they had been brought to light by the Word of God. But this rendition is not expressive enough of the propriety of the Greek Term. Wherefore, I would rather render it, Nisi Verbo Dei adstitissent, unless they had stood by the Word of God. For 'tis a Metaphor taken from Servants, who, when their Lord calls, are at hand presently. There∣fore this verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a fit word to be used concerning the Creation of the World. For the Lord said, Let there be made, and they were made. Farther, I have mended this place from the Fuketian Copy. For whereas the reading before was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have corrected it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.265

  Or, Con∣temning, or, neg∣lecting.
• * 1.266

  Arch••-Roofs.
• † 1.267

  Places for Exer∣cise, or, Schools.
• ‖ 1.268

  A long Garment worn by Philoso∣phers.
• k 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So also 'tis in the Fuketian Copy; instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• l 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He terms the Son's power, a middle power be∣tween God the Father and things created, not that the Virtue and power of the Son is different from the Virtue and power of the Father. For Eusebius does plainly call it here, the Divine power of the Son. But He gives it the name of Middle, because the Father does nothing by Himself, but all things by the Son. Therefore ancient Divines attributed the Monarchy to the Father; but the Administra∣tion or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Son; as Tertullian informs us in his Book a∣gainst Praxe••••. See the Twelfth Chapter; where he does again term the Son, the Middle, and a certain Bond as 'twere, whereby things Created are coupled with the unbegotten Father. And least any one should think, that Eusebius deserves to be reproved here▪ Alex∣ander Bishop of Alexandria (in his Epistle to Alexander Bishop of Constantinople,) expresses himself in the very same manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Eusebius (Book 1. against Sabellius) declares the same thing at large. Non quia non sufficiebat Pater, ideo genuit Filium: &c. Not because the Father was not sufficient, therefore He begat the Son: but because those things which were made were not suf∣ficient to bear the power of Him unborn. Therefore He speaks by a Media∣tour. Why? Because we could not approach Him unborn▪ Nevertheless, Atha∣nasius refutes these assertions incomparably well, in his third Oration against the Arians, pag. 397. Vales.
• m 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; we have rendred it accordingly. Vales.
• * 1.272

  Or, de∣scended and mixt Him∣self with this, &c.
• n 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. You will render this passage very clear and perspicuous, if you add a particle, in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or, if there be, &c. The meaning is: For, whether the E∣lements have their proper substance, or whether there be one and the same matter in them all, &c. Vales.
• † 1.274

  Or, The running to∣gether into one of, &c.
• o 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: or at least, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; which latter reading we have fol∣lowed. Vales.
• † 1.276

  Or, Manner.
• * 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade it in one word, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and have rendred it accordingly. Eusebius makes use of the same word above. Vales.
• p 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather point it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and having made them both, &c; and have rendred it accor∣dingly. Vales.
• q 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and void of reason. I would rather say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which I have fol∣lowed in my Version. Vales.
• r 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The two last words must be expunged, which crept in hither from the upper line. It might also be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Generations and corruptions. Vales.
• s 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which is required by the Rules of Syntax. Vales.
• ‖ 1.282

  Or, A most wise and rational power, or faculty.
• t 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They are terms properly belonging to Musick; concerning which, besides other Authours, see Boëthius de Musicâ, Book. 1. Chap. 24, and 25; where he treats concerning the Synaphe, and the Diazeuxis. But the Tran∣slatour has rendred it, Lapides ••ro••tatos, i. e. Stones that are smoothed on both sides, and are even with the thickness of the wall, and are seen on both sides. Than which rendition, there is nothing more absurd. Instead of the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it should, I thinke, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tones, or, Notes, I had almost forgot to give notice, that at the beginning of this period the reading should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales. Concerning the term Diatones, see Boëthius's foremen∣tioned Book, Chap. 21; the Title of which chapter is, De generibus Cantilenarum.
• u 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuke∣tian Copy, the reading is truer, thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, invented. the Nature of Swim∣ming Creatures. Vales.
• † 1.285

  Children.
• w 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Translatour renders it, modo herbarum formis cujusquemodi illu∣strando, sometimes by illustrating it with all sorts of forms of herbs. Which Rendition I don't approve of. In my judgment, Eusebius does rather mean the various figures of Countries. For, Europe has one sort of figure, Asia another, Africa another. Now, in these parts of the world, all Provinces have their figures, which God the Framer of this Universe hath given them; having divided the world, like a most pleasant gar∣den, into various Bedds. By this term may also be meant, the dif∣ferent Dresses and Garbs of the Earth. For sometimes the Earth is green with grass, at others 'tis yellow with Corn; here 'tis sha∣dy with woods; there, 'tis plea∣sant with Gardens. Vales.
• x 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, But, why do I presume, &c: which manner of Expression is very em∣phatical; when the Oratour does as 'twere stop and chide Himself. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.288

  Or, Powers.
• † 1.289

  Or, Roll'd up.
• * 1.290

  CHAP. XII.
• a 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words seem to be mis∣placed, and are to be restored in this man∣ner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, the Divine Doctrine does assert, that &c. Vales.
• b 1.292

  The Ancients distinguished the Aether, from the heaven; and by that name of Aether, meant the Element of Fire. So Anaxagoras, as Aristotle tells us in his third Book de ••oelo: whom almost all persons did afterwards follow, except the Peripateticks. For the Peripateticks termed the substance of Heaven, Aether; (See Aristotle de Mundo;) and affirmed that was a fifth Element. The same is asserted by He∣raclides, in Allegoriis Homeri. Peripatetici, says he, Aiunt naturam Caelestium corporum aliam esse ab igne, &c. The peripateticks do say▪ that the Nature of the Celestial Bodies is different from fire, and do term it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a nature that moves circularly,) and say that it is a fifth Element. For fire, which in Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, does naturally move upwards: but the Sun and Moon do not. But the Stoïcks also themselves called the Element of fire, Aether; and thought that it was the principal part, (or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) of the whole world. Censorinus (or whoever else is the Authours) speakes to this effect, in Chap. 1. de Naturali Institutione. Mundi Principale Solem quid••m putant, ut Cleanthes, &c. Some think the Sun to be the Principal of the world, as Cleanthes: and Chrysippus, the Aether, by whose perpetual motion the things under it are held and ad∣ministred. And the Aether it self suffers nothing. So also Eusebius uses it below in this chapter; and S^t Austin in his 147^th Sermon de Tempore. Vales.
• c 1.293

  Not that the Son is not the true God▪ but be∣cause the Name of God doth properly belong to the Father, in re∣gard he is the Fountain and Authour of the Deity. But, whereas Our Eusebius (in his Epistle to Euphration) hath said, that the Son is not the true God, (as Athanasius and the Fathers of the seventh Synod do ob∣ject against him;) that is in no wise to be born with. For, although the Father be properly termed God; so that, whenever God is simply and absolutely spoken, we presently understand the Father: nevertheless, the Son is no less truly God, than the Father; in regard the Divinity of the Father and of the Son, is one and the Same. 'Tis certain, Eusebius (in his First Book against Marcellus, de Ecclesiasticâ Theologiâ, Chap. 10.) has expressely affirmed that the Son is the true God. Although in the following Chapter, he does a little diminish from what he had said above. The words of Christ in S^t John's Gospel (Chap. 17. v. 3.) are these. This is Life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent. Vales. 'Tis the Learned Petavius's opinion, that the word [Onely] in that Text of S^t John, does in no wise exclude the Son. For (as he notes from S^t Basil, Epist. 141. p. 927,) the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are made use of in scripture, only to distinguish and separate the false Gods; that they may be removed, who are not true Gods, and therefore are not Gods. See Petav. Dogm. Theolog. Tom. 2. De Trini. Lib. 2. Cap. 4. Sect. 14.
• d 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We have shown above, that ancient Divines attributed the Monarchy to God the Father; but to the Son, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or disposition. Indeed, 'tis the Father's pro∣perty to reigne: but the Son's property, who is the wisdom of the Father, is to dispose or set in order all things. Wherefore they af∣firmed, that Rest and Beatitude was the Father's property: but Ope∣ration, the Son's. Not that the Father Himself does not work; but because the Father works things unknown and secret; but the Son, things more manifest to us; as Marius Victorinus makes it out, in his first book against the Arians. And the Ancient Divines, before the Nicene Council, termed the Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but after∣wards they avoided these Names, as 'tis apparent from S^t Chrysostome in his Sermon de Sigillis. Vales.
• e 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis plain that it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in one word. Vales.
• f 1.296

  〈 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 〉, in a manner inexpressible; as Euse∣bius says a little lower. Vales.
• * 1.297

  Or, Wholly overflowing, in or∣der, &c.
• g 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The last word must be ex∣punged; unless you would ••a∣ther write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living Creatures. For at this place He speaks chief∣ly concerning living Creatures. Vales.
• * 1.299

  Or, Places.
• h 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Write it in words disjoy∣ned, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: again, to others [He appoints,] &c. Vales.
• i 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in which manner the Translatour seems to have read▪ and we have rendred it accordingly. Vales.
• k 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this place the words seem to be transpo∣sed; which I thus set in order; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, agree∣ably to his will and appointment, &c. A little after where the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be blotted out, in regard it occurs presently. Vales.
• * 1.303

  Or, Onely-Begotten God, the Word begotten of God.
• † 1.304

  John 1. 1, 3.
• l 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It will be far more elegant, if you add a word, in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. as be∣ing the most excellent, &c. I don't doubt but Eusebius wrote thus: for he has often exprest himself so above. Vales.
• * 1.306

  Off∣spring.
• m 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here also the particle is misplac't. Write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and having infused him as the soul and life▪ &c. Un∣less you had rather wholly ex∣punge that particle. 'Tis indeed wanting in the Fuketian Copy. Vales.
• n 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Translatour has done ill in rendring it Facultates, Faculties. For, those which Eusebius does here term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the following member of the period he calls Gods. It ought therefore▪ to have been rendred Potestates. For so the Latines do term Daemons, whom the Greeks are wont to stile 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Servius in B. 3. Aeneid. Nam potestates, says he, aliae Caelestes sunt, &c. For some powers are Celestial, others Terrene, others mixt. And in B. 4. Nam potestates aut terrenae sunt, &c. For the powers are either Terrene, or Aerial, or Aetherial. Chalcidius on Plato's Timaeus, pag. 97; Quae potestates, says he, Aetherii, aeri••que sunt Daemones, &c. Which powers are Aetherial and Acrial Daemons, removed from our sight, and our other senses. S^t Austin uses the same term, in his tenth Book de Civitate Dei, Chap. 26: and in his Epistle to Volusianus. Apuleus in his Apo∣logy. Longinianus in his Epistle to Augustinus. And Amm. Marcellinus, Book 21. Amongst the Greeks, nothing occurs more frequently. S^r Jerom on the 2^d Chapter of Joël: A dextris, says he, & à sinistris vir∣tutes & ••ortitudines Dei legimus; quas Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vocant, &c. Vales.
• o 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At my peril write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which is the same as if he would have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Indeed, those Supersti∣tious Worshippers of many Gods. In the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Excellently well. Vales.
• p 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: nor again, could, &c. Pre∣sently, after those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be set a point of Interroga∣tion; which the Translatour per∣ceived not. Vales.
• q 1.311

  He means S^t John the E∣vangelist, whose words he had cited a little before, In the begin∣ning was the Word, &c. Which words Eusebius does now ex∣pound by way of paraphrase. Vales.
• r 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour construed the words thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For he renders it, Qui di∣cendo ex∣primi ne∣quit, who can't be exprest in words. Which rendition don't please me. I should therefore choose to construe the words another way, so as that it may be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the Origine and Authour of the Word. 'Tis certain, Eusebius is wont to term God the Father, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Him who is above all. Indeed, at this place he compares The Word to The Father. And he says, that The Word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before all things: but the Father, He says, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beyond, or superiour to all things: every where attributing more to the Father. Vales.
• s 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Doubtless it must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Indeed, this sensible world. Which is made apparent from the following words. Vales.
• * 1.314

  Or, Due.
• t 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There is a particle wanting here; which I put in thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, as in one body. It may al∣so be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But as in one, &c. Vales.
• u 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Perhaps it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in∣visibly. For, The Word of God in an invisible manner is diffused through all things. But the com∣mon reading is not rashly to be rejected. For Eusebius means, that the Word of God is infused into all things, not as a spirit, which in a wandring motion passes thorow all things, and is carried some∣times this way, another while that way; but as a Soul, which is spread into all the members at once, and wanders not from these, to those. The Translatour renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reverà, really. Vales.
• w 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Any one may perceive, that the words are mis∣plac't here also. Write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and we have rendred it accordingly. A little after, I read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Again, One Sun, but not more; so that even by the transcendency—He obscures—&c. Vales.
• * 1.318

  Or, Daunces.
• † 1.319

  In Pot∣ters-work. So Valesius.
• x 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The article must be blotted out▪ or at least it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. Presently, where the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I had rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. Vales.
• ‖ 1.321

  Or, Runs over▪
• y 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or else, as 'tis in the Fuk. Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by inexpressible or unspeak∣able powers. A little after, where the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Translatour seems to have read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 moreover. But it would be better, were it written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and on the Sun Himself, &c. Vales.
• z 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuk. Copy, these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are wan∣ting; they don't in∣deed seem very neces∣sary. Vales.
• a 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be writ∣ten in conjoyned words, thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. Vales.
• * 1.325

  CHAP. XIII.
• * 1.326

  Or, Mn••nosyne, that is, the Mother of the Moses.
• b 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is to be made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, and more∣over, &c; for 'tis referred to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius says, that unchast passions were consecrated by men. For they called their Lust by the name of Cupid; and the members where∣with acts of obscenity were per∣formed, Priapus; and that in∣temperance which spreads it self into filthy pleasures, they termed Venus. This is the meaning of this place, which the Translatour perceived not. Vales.
• * 1.328

  Roll, or, Tumble.
• c 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a proper Term of Magick Art. Ar∣temidorus (B. 1. C. 79.) joyns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to∣gether. Plato (B. 11. De Legi∣bus, pag. 933.) has used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie the same. See Harpocra∣tion in the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Latines call them Ligaturas, Ligatures. S^t Austin's words, in his seventh Tractate on S^t John, are these. Us∣que adeo, fratres mei, &c. In so much, my Brethren, that those very persons, who seduce by Ligatures, by charms, by the deceits and engines of the Enemy, mix the name of Christ with their own Charms. Orosius (B. 4. C. 13.) calls it obligamentum magicum, a Magick Bond or Tye. Vales.
• d 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compulsory; from the Fuk. Copy. Vales.
• e 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tertullian in his Book De Anima, has termed them in Latine Paredros Spiritus, which he joyns with the Catabolick and Pythonick Spirits, who were put into men by Magicians. Now, they were called Paredri Daemones, who assisted men, and kept off diseases and unhappy accidents from them. This we are told by Tertullian▪ (〈…〉〈…〉his Apolog. Chap. 23.) in these words. Si & somnia immittunt, ha••entes simul invitatorum angelorum & Daemonum adsistentem sibi po∣testatem. For Magicians had Daemons that assisted and obeyed them, who were their Paredri, Familiars; by whose help they performed many miracles. Besides, they put such Spirits into others, that they might either infuse dreames into them, or be always present with them in order to their defence. The former sort of Spirits they termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, senders or causers of Dreames: the Latter they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Assistants or Familiars. Sometimes also, by Ma∣gick charms they threw boys against the ground, who being afterwards raised, as 'twere from a Fit of the falling-sickness, foretold things fu∣ture to those that consulted them. Which thing they performed by Catabolick Spirits, as Heraldus has rightly remark't at Tertullian's Apology. From hence Salmasius's mistake is made apparent, who (in his notes on Spartianus, pag. 40,) affirms, that those were termed Paredri, who from being men were reckoned amongst the Gods, and were made Assessors to the Gods. Which opinion of Salmasius's, Gothofred has embraced, in his notes on Tertullian's second Book ad Na∣tiones. Turnebus (B. 26. Adversar.) is much righter; save that he renders it malos genios, evil Genii: whereas notwithstanding, the Good Genii, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were so termed, as Lucian writes con∣cerning Hephaestion. Lastly, they usualy termed the Infernal Gods, not the Celestial, Paredri; which being not observed by Salmasius, was the occasion of his mistake, See Demosthenes in Orat. Funebr. about the close: and Diodorus Siculus, B. 1. pag. 45: and lastly Ru∣finus's Eccles. Histor. B. 2. Chap. 13. From which Authours 'tis plain, that the Infernal Gods were termed Paredri. Vales.
• f 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Moreover, &c. Which though a small fault, yet ought not to have been omitted. Vales.
• g 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here the words seem to be misplac't. I read therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which way of writing this place, We have followed in our Version. In the Fuk. Copy, this passage is written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which reading I don't approve of. Vales.
• h 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Melcan∣tharus. Eusebius (book 1. De Praepa∣rat. chap. 10: where he sets forth the Theology of the Phoeni∣cians:) terms the one of these Gods, Me∣licarthus the son of Demaron, the Grand∣child [or, Nephew] of Caelus: the other he calls Usous Bro∣ther to Hypsura∣nius, who was the first that found out the Cove∣rings of skins. In the Fuke∣tian Copy, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Melcatha∣rus and Usorus. Vales.
• i 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Obòdas. For the Arabians worshipped Obodas and Dusares, as Ter∣tullian tells us, Book 2. ad Nationes, Chap. 8. Concerning Obodas see Uranius in his fourth Book of Arabick Antiquities. Obodas was a most ancient King of the Arabians, who was buried amongst the Na∣bathaei, and had divine honours paid him by them; as Stephanus re∣lates in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From him many Kings of Arabia were afterwards called by the name of Obodas▪ two of whom Josephus mentions; the one in the times of Alexander King of the Jews; the other, in the Reign of Herod. Strabo also makes mention of the latter. Further, as far as may be conjectured from Histories, the Arethae and Obodae Reigned by turns amongst the Arabians: so that, after an Arethas, succeeded an Obodas▪ and after an Obodas, an Are∣thas. And this seems to have continued a long while. The Na∣bathaei worshipped Dusares also, by which name they meant Bacchus, as Isidorus in Hesycbius informs us. Stephanus in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaks concerning this God also. In the Fuketian Copy, the reading here is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• k 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and we have rendred it accordingly. Zamolxis is a known God of the Getae. Presently, the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and the Cilicians, to Mopsus, &c. In the Fuke∣tian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• l 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The last word was added by the Transcriber of this Book, to the intent he might thereby shew, that there is an imperfection here. Indeed, at this place some words seem to be wanting. Unless you have a mind to understand these words in common, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gave the Title of Gods, which are made use of a little before. In the Fuketian Copy, that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occurs not; but after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a point is set. Vales.
• m 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Sons of Gods. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.339

  Disposi∣tions, or, passions.
• † 1.340

  Or, Deaths.
• n 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From Porphyrius it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the very same; understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saturn. Vales.
• o 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubt∣less it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Porphyrius's Second Book de Abstinentia; whom our Eusebius has transcrib'd here, almost word for word. And so the reading is in the Fuketian Copy; agreeably whereto we have rendred it. Vales.
• p 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Also, the Duma∣teni; from Porphyrius in the forecited place: although in Porphyrius, the ordi∣nary reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dumatii. Nor is it otherwise written in Eusebius's fourth Book De Praeparatione, chap. 16. But Dumateni, as I have said, pleases me best. Stephanus's words are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is: Dumatha, a City of Arabia: a Citizen [where∣of is termed] Dumathenus, as Glaucus, [says] in the Second Book of his Arabick Archaeology. Indeed the Arabians in their Patronymicks, most commonly have this termination. Vales.
• q 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words are wanting in Porphyrius, which our Eusebius has added of his own. Indeed Porphyrius, in regard he treated concerning humane Victims, and spake of the Athenians, ought not to have omitted this instance. There was heretofore one Leus Amongst the Athenians, the son of Orpheus, as Suidas says; who (when Athens was afflicted with famine, and an answer had been given by Apollo Delphicus, that the City should no otherwise be preserved, unless some one of the Citizens would offer their daughters in sacri∣fice to the Gods;) delivered up his three daughters, Phasithea, Theope, and Eubule, to be sacrificed for the safety of the City. Aelianus Book 12. Variae Historiae, Chap. 28▪) instead of Phasithea, names her Praxithea. Nothing occurs more frequently amongst the Greek Ora∣tours, than the mention of these three daughters of Leus; as in Ari∣stides's Panathenaïcus, in Libanius's thirteenth Declamation. Demos∣thenes or whoever else is the Authour, in the Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reckons this Leus amongst the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Founders of the Tribes; from whom the Tribe of Leon took its name. For these are his words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens Alexandrinus does likewise mention him, in his Protrepticon; and Gregory Nazianzene in his Poem De Virtute; and amongst modern writers, Leopardus in his nineteenth Book, in the last chapter save one. Vales.
• r 1.345

  Erech∣theus the son of Pandion, had six daugh∣ters; Pro∣togenia, Pandora, Procris, Cre••sa, Orithia, and Chtho∣nia. The two eldest of these, Protogenia namely and Pan∣dora, when an army of the Enemy had made an irruption out of Boeotia into Attica, voluntarily offer'd themselves to be sacri∣ficed for the safety of their Country. On whom the Athenians conferred great honours after their deaths, and gave them the name of Virgines Hyacinthidae, because they had been sacrificed in Hyacinthus a Village of Attica, neer the Village of the Sphendalenses. Thus Pha∣nodemus writes in the fifth Book of his Res Atticae, as Suidas attests in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence a passage of Cicero's is clear'd, in His Oration pro Sextio, where his words are these. Mortem quam etiam Virgines Athenis, regis Opinor Erechthei filiae pro patria contempsisse di∣cuntur, Ego vir consularis, &c. See Diodorus Siculus, Book 17; and Demosthenes (or whoever else is the Authour,) in the forementioned Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others say, that Erechtheus had but four daughters, who bound one another in mutual oathes, that if one of them should die, the rest should kill themselves. Afterwards, when Eumo••pus assistng the Eleusinii, had made an irruption into Attica with great forces of the Thracians; an answer was given to Erechtheus consulting the Oracle, that the Victory should fall to the Athenians, if Erechtheus would sacrifice one of his daughters. Erech∣theus therefore offered his youngest daughter Chthonia in sacrifice: which done, the other three daughters, according as they had obliged themselves by oath, killed themselves. Thus Apollodorus in his Bib∣liotheca, and Hyginus in his 46^th and 238^th Fable: in whom the name of Chthonia is corrupted. These three daughters of Erechtheus, Sisters to Chthonia, Euripides (in his Erechtheus) had termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hesychius attests; and had feigned, that after their death, they were turn'd into the Hyades. Theon's words on Aratus's Phaenomena, are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, as to the Virgines Hyacin∣tbidae, some have affirmed, that they were not the daughters of Erech∣theus, but 〈…〉〈…〉ne Hyacinthus. So Harpocration, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Hyginus in his forementioned 238^th Fable. Vales.
• s 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the great City. The Translatours have done ill in rendring it Megalopolis. For Porphyrius, whose words Eusebius makes use of here, gave Rome that name, according to the usage of his own age; as it has been long since remark't by Joseph Sea∣liger in his Animadversions on Eusebius, pag. 53. 'Tis certain, Li∣banius in his Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, does so term the City Rome. Farther, what Porphyrius says, (namely, that at Rome, on the Fe∣stival of Jupiter Latiaris, still in his age a man was sacrificed;) is con∣firmed by Lactantius, Book 1. chap. 21. Siquidem, says he, Latiaris Jupiter & nunc sanguine colitur humano; for Jupiter Latiaris is even at this present worshipt with humane bloud. Prudentius's words in his first Book against Symmachus, are these:

  Funditur humanus Latiari in munere sanguis.

  Dion Cassius speaks concerning this Feast, in his fourty third Book, pag. 351. Now, the Latiaria were celebrated in December, as I think. For in that month the Gladiators Show was exhibited, as we are informed from Herunaritius's Calendarium. In the Latiare Sacrum the usage was, that the bloud of that Gladiator who had been killed in the encounter, should whilst it was warm be offered to Ju∣piter, and as it were flung in his face; as Cyprian relates in his Book De Spectaculis, and Tertullian in his Apollogetick, Chap. 9. There is an emi∣nent passage in Justin the Martyr's Apology to the Senate, where he speaks concerning this solemnity. His words are these.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Doing the same things that are done by you to an Idol you worship. On which is sprinkled not only the bloud of irrational Creatures, but humane Bloud also, by the eminentest and most noble personage amongst you, who makes this Libation of the Blood of those slain. From which place we gather, that the Praetor of the City performed this sacrifice: and that a man was not sacrificed to Jupiter, as Porphyrius says; but only, that the bloud of a Gladiator killed in the Theater, was offered to Jupiter. Vales.
• t 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour has not hit the meaning of this place; he renders it thus: Et nihilominus trecentos allos sa∣crificio addidisse▪ and nevertheless added three hundred more to the sa∣crifice. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a proper term used concerning those Fa∣thers, who deliver up their chil∣dren to be sacrificed to the Gods, as we have seen above concerning Leus the Athenian. When there∣fore the Nobles in Africa had presented three hundred Boyes to be sacrificed to the Gods, Diodorus says, that three hundred other Boyes were in like manner pre∣sented by other persons; that they might shew their piety towards the Gods, no less evidently than the former had done. But I had rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three hun∣dred. Questionless, it must either be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, here; or else above, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three hundred. Vales.
• u 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which reading I have followed in my rendition. But our Eusebius is mistaken. For Dionysius Ha∣licarnasseus (pag. 16.) relates, that the Gods required that of the Pelasgi, not of the Aborigi∣nes; and that the men were not slain by them, but banisht out of their Country. In the Fuketiaa Copy the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting. Vales.
• * 1.349

  That is, Offered every tenth man of themselves in sacrifice.
• † 1.350

  Or, Rebell'd.
• ‖ 1.351

  Or, Tillers of the Ground.
• w 1.352

  Indeed, about the beginning of Diocletian's Reign, the Boors in Gallia, having entred into a Combination amongst them∣selves, took up arms, and in∣fested the High-ways, giving themselves the name of Bacau∣dae; as we are told by Orosius, Eutropius, and Mamertinus in Maximianus's Panegyrick. Far∣ther, from this passage of Eusebius we are informed, that that sort of Robbery was practised almost throughout the whole Roman world. Vales.
• * 1.353

  Rom. 1. 27.
• † 1.354

  Or, Ir∣rational and fortui∣tous Na∣ture.
• x 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Translatour seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his rational Flock amongst men. But I had rather read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own rational Flock. For so Eusebius is wont to call God the Word, namely the Pastour of His rati∣onal Flock. Nevertheless in the Fuketian Manuscript 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, written in a contracted manner. Vales.
• y 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, But when, &c: or else, as 'tis in the Fuketian Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when therefore, &c. Vales.
• z 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had long since guess'd, that the reading should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on account therefore of which, when He hastned to the converse of Mortals; or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he was come; which conjecture seems to me most certain. For though the same sense might be ex∣tracted from the ordinary reading, yet if we should retain that, I don't see whither these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can be referred. But at length the Fuketian Copy hath confirmed our Conjecture, wherein the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.358

  Or, Chang'd His usual manner, for a newer.
• * 1.359

  CHAP. XIV.
• * 1.360

  Or, Made use of.
• a 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This whole place is thus to be men∣ded; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and who any, &c. In the Fuk. Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• b 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without doubt it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the same manner; so the rea∣ding is in the Fuketian Copy. Vales.
• * 1.363

  Or, Rejoyce in a sense, &c.
• † 1.364

  Or, A Bodily In∣strument.
• ‖ 1.365

  Or, Power of &c.
• * 1.366

  Or, To the Body.
• * 1.367

  Or, When It incorporeal∣ly touches a Body.
• c 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which words Valesius ren∣ders thus, Et quercus Suavitate Cantûs delinitas immutasse, and that it changed the Oakes ravisht with the sweetness of its melody. Christophorson and Curterius ren∣der this clause thus, tum arbores (quae fagi vocantur) musicae sua∣vitate delinitae, si••us suos mutare solent, also the Trees (which are termed Beeches) pleased with the sweetness of its Musick, are wont to change their Sites. Perhaps the reading should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• d 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius terms the Hu∣mane Nature which Christ as∣sumed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in the same manner that the Latine Fathers are wont to speak concerning Christ, that He assumed Homi∣nem, man. So Eusebius uses it a little above, where His words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the instrument of an humane Body which he had assu∣med. It occurs hereafter also. Vales.
• e 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words are wanting in the Fuke∣tian Copy; and seem to me to have been added by a Scholiast. Vales.
• * 1.371

  Or, Help.
• * 1.372

  Or, Such a Divinity.
• f 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Al∣though this place be faultless, yet I can't omit that reading which I found in the Fuketian Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: which reading I think to be truer. A little after, where the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have added a word from the Fuk. Copy; where 'tis thus worded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, where His humane Vessel was. Vales.
• * 1.374

  Or, De∣stroying.
• g 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was dissolved; as the reading is in the Fuketian Copy. Vales.
• * 1.376

  Or, Likely.
• h 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and have rendred it accordingly. In the Fuketian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this man∣ner Eusebius has exprest Himself a little above. Vales.
• * 1.378

  Or, Af∣fections.
• i 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that which follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must in writing be joyned together, as one word, that is, as Graecians term it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, in the Geneva-Edi∣tion, this place was confused by the Printers fault; which we have restored thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whatsoever thing He shall have toucht. And so the reading is in the Fuketian Copy. Vales.
• k 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without doubt it must be wor∣ded thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and we have rendred it accordingly. Nothing is more certain than this Emenda∣tion. For the following words do plainly shew, that Eusebius speakes here concerning a Body. And thus I found it written in the Fuk. Copy. Vales.
• l 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, and moreover, &c. For so Graecians are wont to express themselves. And thus 'tis in the Fuketian Copy. Vales.
• * 1.382

  CHAP. XV.
• a 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, remembrance. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, re∣surrection, as the Translatour seems to have read. Presently, the reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after an explication, or consideration of which [particu∣lars;] as 'tis in the Fuketian Copy. Vales.
• b 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words are misplac't here, a thing which has frequently hap∣ned in these Books, as I have already told you. I write there∣fore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and have rendred it accordingly. In Fuket's Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales.
• * 1.385

  Or, Image.
• † 1.386

  Or, Lived an humane Life.
• c 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. One of the two last words must be expunged. Vales.
• d 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Que∣stionless it must be written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor would He Himself, &c; the necessity of which emendation is plainly con∣firmed by the following words, Vales.
• * 1.389

  Or, Devils.
• † 1.390

  Or, Heard of.
• e 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I don't ap∣prove of the Tran∣slatour's rendition, who tran∣slates this place thus: Nam cum duae rati∣ones ab••un∣di ex hâc vit â sibi re∣liquae es∣sent, For whereas two reasons of depar∣ting out of this Life were re∣maining to Him. As if in the Greek the reading were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius's meaning therefore is this; whereas the one of two things was of necessity to be done by Christ in the close of His Life, namely, that He should either yield up His Body to be wholly consumed by death, or else should declare Himself to be superiour to death. &c. You see how different this mea∣ning is, from that of the Translatour. For Christ had not a two∣fold reason for departing out of this life, but one only; namely, Death. For, as the Poet says, Omnes una manet mors, one Death a∣waits all persons. But in death, one of these two things remained to be performed by Christ, that he should either wholly submit to death, and deliver up His Body to it as some rich Spoyles, or else should shew Himself to be above Death, and should rescue His Body, as a prey, out of the jaws of Death. Besides, Eusebius has shown a little before, that death was necessarily to have been undergone by Christ. For, had He been minded to withdraw His Body privately, and as 'twere by stealth, out of this life; without doubt all persons would have believed Him to have been a Ghost or Apparition, not a true and real man. He produces other reasons also, whereby He may confirm this. Which when He had set forth, at length He con∣cludes in this manner. On account of all these reasons, says He, in as much as 'twas wholly necessary, that His Body should have an end befitting God allotted to it, Christ thus dispenc'd His own death. The one of these two things was to be done by Him in the end of this His Life, &c; as I have said already. And these words hang toge∣ther excellently well. But the Translatour's exposition differs wide∣ly from Eusebius's meaning, in regard Eusebius would demonstrate, that a single, not a double reason for departing out of this life was left remaining to Christ. Vales.
• f 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I should chuse to write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and as of a Play, make a most reproachfull Catastrophe [or, calamitous conclusion] of His whole Life. Vales.
• g 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to darken; as 'tis in the Fuketian Copy. Vales.
• * 1.394

  Or, With the greatest decency.
• † 1.395

  Or, Heard.
• h 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Something must of necessity be added, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some Vessel that can't be burnt. 'Tis certain, in the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in which manner Christophorson read. A little after, in the Fuketian Manu∣script 'tis thus worded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pul∣ling it out of the flames entire and unconsum'd; not as the reading is in the Geneva-Edition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.397

  Or, Gain a belief of the Mi∣racle; so Valesius.
• i 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be taken by Eu∣sebius, for the death or passion of Christ. So he has said above in this chapter concerning Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore [I say] His death is in this manner dispenc't and ordered. See what I have noted at the First Book of his Eccles. Histor. Chap. 1. Note (b.) 'Tis certain Epiphanius calls the Sacrament of the Eucharist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the wor∣ship of the Lord's Passion.—Vales.
• k 1.399

  These words must be helpt by a favourable interpretation. For Christ left not His own Body during the least moment of time. In regard, as 'tis wont commonly to be said, that which he had once assumed, he never parted with. But He suffered His own Body to be for some time destitute of the Company of His Soul. Present∣ly, in the Fuketian Copy the rea∣ding is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But I would rather write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and surrendring up to death that which was mortal. Vales.
• l 1.400

  For Christ rising from the dead, plainly declared that eter∣nal life, which He had preacht to all men, to be superiour to every death. And this the Translatour understood not; who, though his Version be otherwise elegant enough, yet frequently wanders from the true sense: in so much that in this particular, the Ver∣sion of this Panegyrick may seem far meaner than the Transla∣tion of the Ecclesiastick History. Vales.
• m 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, it behoved. Which reading the Translatour seems to have fol∣lowed. Vales.
• n 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What Eusebius says, namely that Christ before He dyed had sprinkled some seeds of the knowledge of God amongst the Nations, may be understood two ways. For either He means the seeds which were by nature put into mens minds, whereby they are instructed in the knowledge of God; or else He means the preaching of Christ, who when conversant on earth, had declared the worship of the true God, not only to the Jews, but to the Gentiles also. Vales.
• o 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here Eu∣sebius has made use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or perswasion; whereas nevertheless, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wont to be more frequently used to signifie the greater Cable of a Ship. In the same sense with that here, he has made use of this word in his Book concerning the Martyrs of Palestine, Chap. 13; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a firm and most evident instance to perswade me to believe. Clemens Alexandrinus uses the same word frequently. Chrysostome (in Hom. 1. On the Epistle to the E∣phesians,) notes, that this is a common but homely term, where∣by is meant a certain vehemency and eagerness of will: his words are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• p 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, against the Errour, &c. A little after I read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shewing them the Trophies. The Fuketian Copy con∣firms both Emendations. Vales.
• q 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is not a little difficult. For how can what Eusebius says be understood, that that life namely which Christ has pro∣mised, is the first-fruits of a fu∣ture Life with God? Question∣less, by the Life promised to us by Christ, Eusebius means the Re∣surrection, which is as 'twere the Entrance and Beginning of that eternal Life with God. Or ra∣ther he means the Resurrection of Christ's Body, which was the first-fruits and pledge as 'twere, of our hope and Resurrection, as Eusebius tells us in the close of this Chapter. Vales.
• * 1.406

  Or, Himself.
• † 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Grotius De Satisfac. Christi. Chap. 9.
• r 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An elegant term, taken from the secretest mysteries of Magi∣cians and Conjurers, who asser∣ted that men were to be sa∣crificed, to the end the life of others might be redeemed. So Antinous was sacrificed instead of the Emperour Hadrian, that He might defer His Fare; as 'tis related by Aurelius Victor, and others. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Life for Life, as Aristides expresses Himself in his Fifth Sacred Oration. Farther, 'twas necessary, that He who was in this manner sacrificed, should voluntarily offer Him∣self to be slain. Which may be gathered both from Aristides, and from Aurelius Victor: in which Authour the words are these, Cùm voluntarium ad vicem magi poposcissent. Moreover, that custom of the Romans, who bequeath'd themselves to death for the safety of the Emperour, doth clearly shew this very thing. Vales. Whom the Greeks call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines termed Vicarii; so Stephens in his Latine Thesaurus, in the word Vicarius. Vicarii, says he, etiam interdum sunt, &c. Vicarii also are sometime•• those, who bequeath themselves to destruction and death, that they may bring those mischiefs on their own beads, which were about to befall others. Hence 'tis that Valesius does here render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vicarium.
• s 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who, being before bound, &c. For he alludes to the Crime of Treason, which the Greeks are wont to term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis apparent from Dion Cassius, in several places. Vales.
• t 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impure; we have already taken notice of a mistake like this above. 'Tis certain, in the Fuketian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and a little af∣ter, in the same Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• u 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the salutary miracle. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sacri∣fice; which I wonder Christophorson perceived not. So Eusebius has said a little above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For, after that one Victim and eximious sacrifice, &c. Vales.
• * 1.412

  Or, Bo∣dily Instru∣ment.
• † 1.413

  John 1. 29.
• ‖ 1.414

  See Esa. ch. 53▪ v. 7, 4, 5, 6. ac∣cording to the Septua∣gint Ver∣sion.
• * 1.415

  CHAP. XVI.
• a 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This wholeplace is, in my judgment, thus to be restored; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; if in∣deed the truth, &c. Vales.
• * 1.417

  Or, A candid ••ar for our dis∣course.
• b 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was minc't, or cut. In the Fuketian Copy, the reading of this whole place runs thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• c 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I should rather write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A lit∣tle after I read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; which appeared superiour to all Di∣abolical Energy or Force; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fraud, being ex∣punged as superfluous. Unless you would word it, as the Fuke∣tian Manuscript does, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fraud and force. Vales.
• d 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Question∣less 'tis to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; which reading I have fol∣lowed in my Ver∣sion. Thus Eusebius has exprest himself a little above, in the close of the foregoing chapter; where speaking concerning the Body of Christ rais'd from the dead, his words are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Trophy of that Victory, &c. Which place casts no small light on this we have before us. For Eu∣sebius says the same thing in both places. For he compares the Body of Christ, raised from death to life, and taken up into Heaven, to a Trophy which is erected over Enemies Vales.
• † 1.421

  Or, Re∣publicks; so Vale∣sius.
• e 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But, one God was Preach't amongst all men; which is confirmed by the following words. Vales.
• f 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, irre∣concileable and implacable hatred. And so the Translatour seems to have read. So Eusebius expresses himself a little after this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and at the same time that Hatred and S••ri••e, which, &c. I write also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. Vales.
• g 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place must, in my judgment, be writ∣ten in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which reading I have followed in my Version. One way of Religion and Salvation, says he, namely the Doctrine of Christ, was delivered to men. Vales.
• * 1.425

  Or, Em∣braced all things.
• † 1.426

  Or, Pious Doctrine.
• ‖ 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valesius renders it ex unâ Transenna. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does properly signifie Meta, the Goal of a Race.
• * 1.428

  That is, by the Do∣ctrine of Christ which asser∣ted God's Monarchy.
• † 1.429

  Or, Goods.
• ‖ 1.430

  Fitted or, made up in∣to peace▪ &c.
• h 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. With∣out doubt it must be written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, begotten by one or the same father. The mistake arose from the contracted way of writing. Vales.
• * 1.432

  Psal. 72. ••.
• † 1.433

  Psal. 72. 7.
• ‖ 1.434

  Esai. 2. 4.
• * 1.435

  Or, Spake a word to His Confidents.
• † 1.436

  Matth. 28. 19.
• ‖ 1.437

  Or, Which is by sight.
• * 1.438

  Or, Reason.
• † 1.439

  Or, Na∣ture of men.
• ‖ 1.440

  Or, The Life of that Phi∣losophy delivered, &c.
• l 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can't have a place here. I write therefore from the Fuketian Manuscript, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; what other person, save only, &c. Presently, the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or else, as 'tis in the Fuketian Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on which account,—thorowout the whole world. For so Eu∣sebius is wont to express himself, as in the end of Chap. 13. Vales.
• * 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dis∣course con∣cerning God.
• k 1.443

  Valesius in his note at this place tells us, that the Geneva-Prin∣ters designedly left out this clause [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Divine Ministrations of intellectual and Ra∣tional sacrifices] because, says he, it contained an illustrious Testi∣mony concerning the unbloudy sacrifice of the Mass. But 'tis our Senstiment, that Valesius had as little ground for this assertion, from there words; as the Geneva-men had reason for that their omission. Our Church in one of its prayers after the celebration of the Eu∣charist, makes mention of a sacrifice of praise and thanksgiving▪ And I verily believe, Eusebius means no other sacrifice than that here; witness the two Epithets He gives these sacrifices, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intellectual and rational.
• l 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I don't doubt but Eusebius wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; sacri∣fices—performed by bloud and gore, smoke and fire▪ as like∣wise those cruel, &c. Than which emendation there is nothing more certain. Vales.
• m 1.445

  Eusebius took this passage out of Porphyrius's second Book de Abstinentia, where he writes thus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, But Pallas, who wrote best of all concerning the mysterious Rites of Mithra, says that humane Victims were almost every where abolished, in the Reign of the Emperour Hadrian. Which Lactantius does likewise confirm, in the First Book of his Divine Institutes, Chap. 21▪ in these words. Apud Cypriot, [In Thysius's Edition 'tis Apud Cypri Salaminem, At Salamine [a City] of Cyprus.] Humanam hostiam Jovi Teucer im∣molavit; idque sacrificium posteris tradidit: quod est nuper Hadriano imperante sublatum. Amongst the Cypriots, Teucer offered an humane sacrifice to Jupiter▪ and delivered that sacrifice down to posterity: which was lately abolished in the Reign of Hadrian. Tertullian in the ninth Chapter of his Apology relates, that in Africa infants were pub∣lickly offered in sacrifice to Saturn, untill Tiberius's Proconsulate, who for that reason crucified the Priests of Saturn. And he adds, that the Milice of his own Country (or, as some Copies have it writ∣ten, Patris sui, of his own father▪) which executed that very office under Tiberius the Proconsul, were witnesses of this thing. Whence it appears that the memory of this matter was as yet fresh. For why should he cite the Souldiers or Apparitors of the Proconsular Office as witnesses, unless some of those had been yet alive, or could have been produced, who had attended upon the Proconsul Tiberius, at such time as he crucified those Priests. Wherefore, that Proconsulate of Tiberius might be fitly placed upon the times of the Emperour Ha∣drian; especially in regard both Porphyrius and Lactantius do perswade us to think so. Further, whereas Pallas only says, that they left off sacrificing men almost every where; Eusebius without any exception affirms, that this custom was abolished amongst all Nations whatever. Which I can scarce be induced to believe. For, both Porphyrius and Lactantius, in their fore-cited books, do attest, that Jupiter Latiaris was still in their age worshipped with humane Bloud at Rome. Besides, Tertullian witnesseth in his Apology, that in his age Infants were in se∣cret sacrificed to Saturn. Vales.
• n 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣sebius al∣ludes to that fa∣mous say∣ing of He∣raclitus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dead are more despicable than muck; of which saying Strabo makes mention in the end of his six∣teenth book, and Origen in his fifth book a∣gainst Cel∣sus. From whence came this proverbial expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spoken con∣cerning a man of no value. Pol∣lux, book 5. chap. 46, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more contemptible than dung, if we should speak after the manner of Heraclitus. Julian, in his Oration against Heraclius the Cynick, pag. 421, makes use of the same saying of Heraclitus, in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but wholly to despise the Body▪ and to account it according to Heraclitus, even more contemptible than dung. But with the greatest ease to perfect its cure, as long as God shall order the Body to be used as an instrument. Which place I have mended and supplied, from Suidas in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For in the ordinary Editions, this passage is corrupt and imperfect. Vales.
• * 1.447

  Or, Nature.
• o 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written with an interrogation, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But, what can He do, who is no Body? And so Christophorson seems to have read▪ Indeed, in the Fuketian Ma∣nuscript the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• p 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis apparent that the reading should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, judgment is not placed in sense. Therefore the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be understood here; which Christophor∣son apprehended not; for he hath erroneously joyned these words with the following. There was a great dispute amongst the old Phi∣losophers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So they termed the Rule whereby the truth of things is judged of by men. The most ancient Philosophers did not place that power or faculty in the Senses, but in the Reason; as Sextus Empiricus informs us in his seventh book against the Mathematici. Farther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken two ways, either for the faculty it self, whereby truth is discerned; or else for the instrument of that faculty▪ Potamo the Philosopher termed the first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from which; the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which; as Lartius tells us, in the Proëme of his own work. Vales.
• * 1.450

  Consider, or, deter∣mine of.
• † 1.451

  Or, In∣consistent.
• q 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this is the nature of the dead. The words are misplaced here; a thing which, as I have already adver∣tized, does frequently happen in these Books. I write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For this is the Nature of the Living▪ &c. A little before, some words are all repeated, which fault the studious Reader will easily mend of himself. Vales.
• * 1.453

  CHAP. XVII.
• a 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, be worded thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with an interrogation; which reading I have followed in my Version. Vales.
• * 1.455

  Or, Nu∣merous d••rts of words.
• b 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is corrupted with a double fault: nevertheless 'twas easie to restore it in this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; had governed the Empire, &c. Eusebius means Di∣ocletian and his Colleagues, who (says he) had governed the Re∣publick gloriously and happily, as long as they maintained a peace with God and with the Churches. But after they attempted to bring a war upon God, and to persecute His most Holy worshippers; im∣mediately all affairs were altered, and put into a worse posture. Eu∣sebius says the same in the end of his eighth Book. Vales.
• * 1.457

  Cham∣pions.
• † 1.458

  Or▪ Splendid Consecrations of Oratories.
• c 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must, I think, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c▪ And we have ren∣dred it accordingly. Vales.
• d 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name. Nothing occurs more frequently in Ecclesiastick writers, than the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Dominic••. Nor have only the Greeks termed Churches thus, but the Germans also have borrowed this name from the Greeks, as Walafrid••s Strabo informs us in his Book de Rebus Eccle∣siasticis, Chap. 7. Vales. Hence likewise we have our name for them in English, to wit Churches; and hence 'tis that the Scots call them Kirks.
• † 1.461

  Or, De∣prived of all hope.
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which we follow. Vales.
• c 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Any one will easily perceive, though I hold my peace, that some words are wanting here. I write there∣fore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thus any one, &c; which words must be included in a Parenthesis. Indeed Christo∣phorson seems to have read so, as it appears from his Version. Vales.
• f 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christophorson joy∣ned the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I don't approve of. For, by the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eusebius means those women, who having been depri∣ved of their husbands, consecrated their widowhood to God; and he distinguishes these from the Quires of Virgins. Farther, out of the number of widows, Dea∣connesses and Pres••yteresse•• were wont to be chosen, as Epiphanius attests in the Heresie of the C••lly∣ridiani, and in the Epilogue of his Books against Heresies. Whence 'tis, that at this place Eusebius terms them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For those wo∣men did in a manner perform the Office of Priests; in regard they instructed women that were to be baptized. But the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also wo∣men that were in Holy Orders; and so 'tis in the Fuketian Copy. These women, before they could be cho∣sen Deaconnesses, were wont to be examined. Amongst other things, they were asked, whether they had washed the Saints feet; as Ori∣gen informs us in his thirty second Tome on Sain•• John's Gospel. Vales.
• † 1.465

  Or, To make use of the conti∣nence and strength of a hard life, with, &c.
• ‖ 1.466

  Or, Di∣vine Rea∣dings.
• g 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Who sees not that the reading should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is an eye of Justice. For the ancients believed, that Justice had •• most quick and sharp eye, which inspected all things that were done by men, and would never wi••k: which eye they appealed to as a witness, who had been any wayes injured. Nothing occurs more frequently, both amongst the Greeks and Latines. The old Poets words in S••obaeu•• are these.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  We have not leisure to produce more authorities; nor is it at all ne∣cessary, in regard the thing is so well known. Yet Christophorson saw not the Emendation of this place. Vales.
• * 1.468

  Or, Bring forth fruit, not out of &c.
• † 1.469

  Presigni∣fied, or, declared.
• h 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubt∣less the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in which manner also Christophorson seems to have read; and we have rendred it accor∣dingly. Vales.
• i 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the accent ••ast back to the first syllable; which is done, as often as the preposition is set after the word. Presently the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cor∣respondent to the affairs them∣selves. For 'tis referred to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, predictions. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.472

  Matth. 23. 38.
• † 1.473

  See Matt. 24. 2.
• ‖ 1.474

  Matt. 16. 18.
• k 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis a mistake of the Printer, I think, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have brought: so 'tis in the Fuketian Copy. Vales.
• * 1.476

  Or, Rusticks.
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make the Forces of their minds nervose, or sinewie.
• † 1.478

  Or, Right-hand.
• l 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He means the Peace which Christ, at His Birth, bestowed on the Roman world. Vales.
• * 1.480

  Or, Which by his power reignes over the whole &c.
• † 1.481

  Or, Worldly.
• ‖ 1.482

  Emperour.
• m 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fu∣ketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and just before, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.484

  Or, Eve∣ry Philoso∣pher.
• † 1.485

  Or, Pur∣sue Heaven.
• n 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chri∣stophorson has ex∣pung'd the last word, which is not ill done. Ne∣vertheless it may be read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or man. Or else, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much less man. Vales.
• * 1.487

  Illustra∣ted.
• o 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to fatten their own Bodies. I know indeed, that it was the Christians usage to feast more plen∣tifully and splendidly on Sundays. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fatten, or feed fat, is no fitting term to be used concerning Christians. Wherefore I doubt not but Eu∣sebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that they should not, &c. Vales.
• * 1.489

  Or, The beginning to the end.
• p 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christo∣phorson seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it appears from his Version, which runs thus, Ut Homo tam egregia facinora ederet, that a man should per∣form such signal and extraordinary Actions. But the Fuketian Copy hath opened to us the true reading of this place; which runs thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; that such signal Blessings, &c. For Eusebius means all those Blessings, which he has par∣ticularly reckoned up above: all which were conferred on men by Christ's coming down upon earth. Vales.
• a 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some words are wanting here; which we may supply thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to You O Em∣perour! But the Fuk. Copy hath given us the true reading: where 'tis thus wor∣ded; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we have ren∣dred it ac∣cordingly. Vales.
• * 1.492

  CHAP. XVIII.
• * 1.493

  Searches, or, discove∣ries.
• † 1.494

  Or, E∣mendations in each par∣ticular.
• ‖ 1.495

  See His Life of Constant. B. 3. chap. 43. note (c.)
• b 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am of opi∣nion, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vi∣ctor, is to be added after these words; not for this reason on∣ly, because Constantine had the surname of Victor given him; but also, in regard this word makes a great elegance here. For Eusebius says, that those sacred Gifts which Constantine gave to the Jerusalem-Church, (because they are the monuments of the Victory of Christ the Supream King,) do incomparably well befit an Emperour that is a Victor. Vales.
• c 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I have rendred it Regios Apices, Roy∣al Letters or Characters. For so Eusebius is wont to express himself as I have remark'd otherwhere. He says therefore, that Constantine, by that most magnificent Fabrick, and those most rich sacred Gifts, wherewith he had adorned the Sepulchre of Christ, (as 'twere by Royal Letters set up in some publick place,) had proclaimed Christ the Victor and Triumpher to all people. Vales.
• d 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. With these words the Fuketian Copy does close Eusebius's Panegyrick. 'Tis certain, the words which follow, are but little necessary, nor do they seem to me to be Eusebius's. Vales.