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'substance,' which caused so much disturbance among Christians of the fourth century. Thirdly, we plainly see, that the Arians rendered themselves ridiculous, and exposed the Christian religion, by the multitude of their synods in this reign. Nor were the heathen people only, but the catholicks likewise, concerned for the poor post-horses: as appears from a passage of Hilary' observed by Valesius in his notes upon this place of Ammianus. I shall also transcribe below a part of the conference at Milan, between Liberius and the emperor Constantius, and Eusebius his great chamberlain, as it stands in Theodoret. Fourthly, the design of these councils was impertinent, namely, to bring all Christians to an agreement in some words and phrases, which were the invention of a vain and eager curiosity; when it was sufficient for Christians to agree in the main things of religion. Lastly, take away the additions of human invention, and Christians might agree, and be of one mind: which is a very desirable thing, and is the command and earnest request of Christ and his apostles: but till that is done, unity is in vain expected, and Christianity will be reproached.

4. In the year 355 Constantius made Julian Cæsar, and sent him into Gaul. • When he came to Vienne, he was received with great rejoicings. And,' says Ammianus, at that time ' an old woman, who had lost her sight, asked, who it was that was then making his entrance into the city; and being informed that it was Julian the Cæsar, she cried out: "This man will repair the temples of the gods:"'.

5. Ammianus gives this account of Julian's dissimulation of his real sentiments, even after he was declared emperor and Augustus by the soldiers at Paris, and after he had accepted of those titles. It is in the history of affairs at the beginning of the year 361. Julian was then marching toward Constantinople, and was got as far as Vienne in Gaul.

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In the mean time,' says Ammianus, making no alteration in the present state of things, but with a sedate and composed mind disposing matters according as incidents led him, and by degrees confirming his authority, that the increase of his power might be proportionable to the increase of his dignity. And that he might secure the affections of all, he pretended to be ⚫ still a Christian, though he had for some good while before secretly forsaken that religion, and practised soothsaying, and augury, and other things, which are always performed by the worshippers of the gods. But those things were done privately, and were known to a very few only, who were acquainted with all his secrets. And that this change might be still concealed for a ' while, on a holiday, which the Christians keep in the month of January, and call the Epiphany, ⚫ he went to their church, and publicly worshipped the Deity according to their custom.'

By Zonaras the same story is told in this manner: Though 'Julian had long since renounced Christianity, fearing the soldiers, whom he knew to be almost all Christians, the better to cover his wickedness, he gave leave to all to follow their own religious rites. And on the day of our Saviour's nativity he went to church and worshipped, that he might seem to agree with the 'soldiers.' Zonaras calls that our Saviour's nativity,' which Ammianus calls the Epiphany.' They mean the same day, the sixth of January, on which many Christians in the East celebrated both our Saviour's nativity and baptism.

6. He gives this account of Julian's conduct in matters of religion, after the death of Constantius, and after his entrance into Constantinople.

a Some notice was taken of their numerous creeds and synods formerly, Vol. ii. p. 308, 309. Where also this same passage of Ammianus is quoted.

Cursusque ipse publicus attritus ad nihilum reducitur. Hilar. Fragmentum iii. p. 1320. C. Paris. 1693.

• Επικληλος επισκοπος ειπεν. Αλλ' ο δρόμος των δημοσίων εχ υποσησείαι την χρειαν της των επισκοπων παροδε. Λίβεριος 8 χρειαν έχει τα εκκλησιασικα δημοσια δρομο. κ. λ. Theod. 1. ii. cap. 16. p. 94. B.

d Cumque Viennam venisset, ingredientem optatum quidem et impetrabilem [al. Imperatorem] honorifice susceptura omnis ætas concurrebat et dignitas-Tunc anus quædam orba luminibus, cum percontando quinam esset ingressus, Julianum Cæsarem comperîsset, exclamavit, hunc Deorum templa reparaturum. Id. 1. xv. cap. 8. fin.

e Agebat itaque nihil interim de statu rerum præsentium mutans, sed animo tranquillo et quieto incidentia cuncta dis

ponens, paullatimque se corroborans, ut dignitatis augmento virium quoque congruerent incrementa. Utqué onines, nullo impediente, ad sui favorem illiceret, adhærere cultui Christiano fingebat, a quo jam pridem occulte desciverat, arcanorum participibus paucis, haruspicinæ, auguriisque intentus, et cæteris, quæ Deorum semper fecere cultores. Et ut hæc interim celarentur, feriarum die, quem celebrantes mense Januario Christiani Epiphaniam dictitant, progressus in eorum ecclesiam, solemniter numine orato discessit. L. xxi. cap. 2. fin.

. Ηδη δε την εις Χρισον εξομοσαμενος πιςιν, ευλαβείτο δια τείο της σρατιωίας, είδως σχεδόν ξυμπανίας Χρισιανος ονίας. Διο συσκιάζων την ἑαυῖς κακίαν, έκαςον εκέλευε θρησκεύειν ὡς βελοίο. Αυτός δε της γενεθλια το Σωτηρος ημερας εφετηκυίας εισήλθεν εις τον ναον, και προσκυνησας, ἵν' ὁμοδοξος τοις σρατιω λαις δοκῇ, απηλθεν. Zonar.

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And though from his early youth he had been inclined to the worship of the gods, as he grew up, his affection for it was greatly increased. But being full of fears, he performed only some of the rites belonging to it, and with the utmost secresy. But when the causes of his fears were removed, and he found the time was come that he could freely do what he pleased, he discovered the secrets of his mind; and by plain and express edicts he ordered the temples to be opened, and sacrifices to be offered in the worship of the gods. And that he might the better secure the success of his designs, having sent for the disagreeing bishops of the • Christians, together with the divided people, and they being introduced into his palace; he told them, that all civil discord being laid aside, every one might practise his own religious rites without fear or molestation. Which he did with this view, that liberty increasing their ⚫ dissensions, he might have nothing to fear from their unanimity among themselves: for he had observed, that no beasts were so cruel to men, as the generality of Christians are to one another."

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7. Having commended Julian for some alterations for the better in proceedings at law, he adds: But that was an unmerciful law, and to be for ever buried in silence, which forbade the Christians to teach grammar or rhetoric.'

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He speaks again of this law in his general character of Julian after his death.

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• His laws,' he says, were generally right, and commendable for their plainness and perspicuity, whether they commanded, or forbade the doing any thing, except a few only. Among which must be reckoned that unmerciful law, which forbade the Christian professors of rhetoric and grammar to teach, unless they came over to the worship of the gods.'

Of this we said something formerly in the chapter of Julian, to which place, therefore, the reader is now referred.

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8. Soon after the first of those two passages, he relates the murder of George, the Arian bishop of Alexandria, by the heathen people of that place; which must have happened near the end of the year 362. In this account I may omit some particulars for the sake of brevity. By Julian's order, Artemius, duke, or governor of Egypt, had been put to death: this seems to have been very acceptable to the heathen people of that city. . When they heard of that,' as

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Et quamquam a rudimentis pueritia primis inclinatior erat erga numinum cultum, paullatimque adolescens desiderio rei flagrabat, multa metuens tamen agitabat quædam ad id pertinentia, quantum fieri poterat occultissime. Ubi vero, abolitis quæ verebatur, adesse sibi liberum tempus faciundi quæ vellet, advertit, sui pectoris patefecit arcana; et planis absolutisque decretis aperiri templa, arisque hostias admoveri ad Deorum statuit cultum. Utque dispositorum roboraret effectum, dissidentes Christianorum Antistites cum plebe dis cissâ in Palatium intromissos monebat, ut, civilibus discordiis consopitis, quisque nullo vetante religioni suæ serviret intrepidus. Quod agebat ideo obstinate, ut, dissensiones augente licentiâ, non timeret unanimantem postea plebem: nullas infestas hominibus bestias, ut sunt sibi ferales plerique Christianorum, expertus. L. xxi. cap. 5.

b Post multa enim etiam jura quædam correxit in melius, ambagibus circumcisis, indicantia liquide, quid juberent fieri, vel vetarent. Illud autem erat iuclemens, obruendum perenni silentio, quod arcebat docere magistros rhetoricos et grammaticos, ritûs Christiani cultores. Lib. xxii. cap. 10. fin.

Namque et jura condidit non molesta, absolute quædam jubentia fieri, vel arcentia, præter pauca. Inter quæ erat illud inclemens, quod docere vetuit magistros grammaticos Christini transissent ad numinum cultum. Lib. xxv. cap. 5. d See before, p. 320.

anos,

• Of Artemius may be seen Theodoret. H. E. 1. iii. cap. 18. And compare Basnag. Ann. 362. num. xi.

Cumque tempus interstetisset exiguum, Alexandrini Artemii comperto interitu, quem verebantur, ne cum potestate reversus (id enim minatus est) multos læderet ut offensus, iram in Georgium verterunt Episcopum, vipereis, ut ita dix`erim, morsibus ab eo sæpius appetiti. In fullonio natus, ut ferebatur, apud Epiphaniam Ciliciæ oppidum, auctusque in damna complurium, contra utilitatem suam, reique commu

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nis, Episcopus Alexandriæ est ordinatus, in civitate, quæ suopte motu, et ubi causæ non suppetunt, seditionibus crebris agitatur et turbulentis, ut oraculorum quoque loquitur fides. His efferatis hominum mentibus Georgius quoque ipse grave accesserat incentivum, apud patulas aures Constantii multos exinde incusans, ut ejus recalcitrantes imperiis: professionisque suæ oblitus, quæ nihil nisi justum suadet et lene, ad delatorun: ausa feralia desciscebat-Ad hæc mala id quoque addiderat, unde paullo post trusus est in exitium præceps. Reversus ex comitatu Principis, cum transiret per speciosum Genii templum, multitudine stipatus ex more, flexis ad ædem ipsam luminibus. Quamdiu,' inquit, sepulcrum hoc stabit?' Quo audito, velut fulmine multi perculsi, metuentesque ne illud quoque tentaret evertere, quidquid poterant, in ejus perniciem clandestinis insidiis concitabant. Ecce autem repente perlato lætabili nuntio, indicante exstinctum Artemium, plebs omnis elata gaudio insperato vocibus horrendis infrendens, Georgium petit: raptimque diversis mulcandi generibus proterens et conculcans: divaricatis pedibus Quo non contenta multitudo immanis dilaniata cadavera peremptorum camelis imposita vexit ad litus: iisdemque subdito igne crematis, cineres projecit in mare, id metuens, ut clamabat, ne, collectis supremis, ædes illis exstruerentur, ut reliquis, qui deviare a religione compulsi, pertulere cruciabiles pœnas, adusque gloriosam mortem intemerată fide progressi, et nunc Martyres appellantur. Poterantque miserandi homines ad crudele supplicium ducti, Christianorum adjumento defendi, ni Georgii odio omnes indiscrete flagrabant. Hoc comperto, Imperator ad vindicandum facinus nefandum erectus, jamque expetiturus pœnas a noxiis ultimas, mitigatus est lenientibus proximis. Missoque edicto, acri oratione scelus detestabatur admissum, minatus extrema, si deinde tentatum fuerit aliquid, quod justitia vetet et leges. lib. xxii. cap. 11.

"How

Ammianus says, they turned their rage against George the bishop, who had often abused them, and, as I may say, with a viperous malice: a man born, as it is said, in a fulling mill at Epiphania, a town in Cilicia, and who had grown great to the ruin of many: and at length, neither for his own, nor for the public good, was ordained bishop of Alexandria, a place, as is well known, very apt to go into sedition. To those turbulent and exasperated spirits George ⚫ himself added fuel, often accusing people to Constantius, whose ears were too open to such things, as disaffected to his government. Thus forgetting the office of his profession, which ⚫ recommends nothing but justice and lenity, he went into the vile methods of informersTo all these provocations he added this also, which soon hastened his ruin. Being returned home from the imperial court, as he was passing by the beautiful temple of Genius, accompanied with a numerous attendance, as usual, turning his eyes to the temple itself, long," says he, “shall this sepulchre stand?" Being greatly enraged, they fell upon George, and some others, and killed them. The mad multitude, not content with that, took the mangled bodies of those whom they had killed, and placing them upon the backs of camels, they carried them to the sea-side; and having burnt them, threw the ashes into the sea, lest, as they said, if their relics were gathered up, they should have temples burt to their honour, as had been done for others; who, when required to renounce their religion, had suffered the ◄ most cruel torments, and even a most glorious death, with unshaken constancy, and are now ⚫ called martyrs. Those unhappy men, who were thus destroyed, might have been saved with the assistance of the Christians, [meaning, I suppose, the catholics, friends of Athanasius ;] but that all in general, without exception, were filled with hatred of George. The emperor, when he heard of this transaction, was much provoked, and intended to inflict an exemplary 'punishment: but his displeasure was moderated by those who were about him. Whereupon he sent an edict to the Alexandrians, severely reproving them for this outrage, and threatening the heaviest penalties, if they should again do any thing contrary to justice and the laws.'

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Of this transaction we took some notice before, in the life of Julian, and observed, that the letter, or edict, here mentioned, as sent upon this occasion, is still extant: however, I have thought it best to bring up this story again as related by Ammianus.

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And upon this account of our heathen author, we may observe, that Ammianus knew very well, that the office of a Christian bishop taught him nothing but justice and lenity.' Farther, he was acquainted with the sufferings of Christians in former times: and though they are here mentioned by the by only, if I do not misunderstand him, he appears to have had a high opinion of their fidelity and fortitude, in patiently enduring the most exquisite tortures, rather than do any thing contrary to the conviction of their own minds: and he esteemed their death glorious,' and honourable to themselves.

It seems to me very probable, that if we still had remaining the first books of this work of Ammianus, which are now irrecoverably lost, we should have seen many things relating to Christian affairs, that would have been instructive and entertaining.

b

Whilst Julian was at Antioch, in his way to the Persian war, the temple of Apollo at Daphne, near that city, was suddenly burnt down on the 22d day of October 362. By which sudden ⚫ and terrible accident,' says Ammianus, the emperor's displeasure was greatly raised; so that he ⚫ commanded a more than ordinary strict inquiry to be made by tortures into the cause of it, ⚫ and ordered the great church at Antioch to be shut up. For he suspected, that the Christians out of envy had set fire to the temple, because it was surrounded by a magnificent co

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10. The passage to be next taken would be this author's account of Julian's design to rebuild the temple at Jerusalem: but that has been already quoted in the chapter of Julian, and nothing farther needs to be now said about it.

11. Of Jovian, who succeeded Julian, Ammianus says, he was a zealous Christian.

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12. Liberius, bishop of Rome, before mentioned, having died in September 366, the third year of Valentinian and Valens, there was a warm contention for his place between Damasus and Ursinus, who was deacon in that church. Ammianus speaks of this matter at the year 367. Damasus and Ursinus,' says he, heated with an extravagant ambition for the episcopal seat, were so fierce in their contention, that on each side the quarrel proceeded to wounds, and even to death. Juventius [præfect of Rome] not being able to stop, nor to compose the dif⚫ference, was compelled to retire into the suburbs. Damasus overcame in the contest, the party ⚫ that was with him prevailing. It is certain, that in the basilick of Sicinninus, where was an ⚫ assembly of the Christians, an hundred and seven and thirty were killed in one day: and it was a good while before the exasperated multitude were brought to good temper. Nor do I deny, considering the pomp and wealth of the city, that they who are desirous of such things, are in the right to contend with all their might for what they are fond of: since having obtained it, they are sure of being enriched with the offerings of matrons, and will ride in chariots, and be delicately clad, and may make profuse entertainments, surpassing the tables of princes, But they might be happy indeed, if despising the grandeur of the city, which they allege as an excuse for their luxury, they would imitate the life of some country bishops, who by their temperance in eating and drinking, by the plainness of their habit, and the modesty of their ⚫ whole behaviour, approve themselves to the eternal Deity, and his true worshippers, as men of virtue and piety."

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Under the year 368 he greatly commends Prætextatus, who had succeeded Juventius as præfect of Rome, and says, that by his wisdom and good conduct the disturbance was composed ⚫ which the quarrels of the Christians had occasioned, and Ursinus having been banished, `tran, quillity was restored.'

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What Ammianus here writes is very true: Damasus was bishop of Rome after Liberius and Socrates says, that in the contention between Damasus and Ursinus many were killed. And he observes, that the ground of the contention was not any heresy, or difference of opinion, but only which of them should be bishop.' And Sozomen, in the very words of Ammianus, says, this contention proceeded to wounds and death.'

It is plain from Ammianus, that at that time the bishops of Rome lived in great splendour, and that this contention about the bishopric was a scandalous thing. There were, however, some country bishops, who not having the temptation of riches, were humble and modest, as became their profession. In short, it was the opinion of Ammianus, that a man may be a good bishop without being rich; and that piety and modesty do more recommend religion, than a great deal of state and splendour. Once more, in the opinion of this heathen author, a Christian bishop who despises grandeur, may be a more happy man, than he who enjoys the grandeur even of the city of Rome, is enriched with the presents of ladies, rides in a coach, is delicately clad, and is able to give more than princely entertainments.

13. As we have seen in Ammianus some notice taken of the splendour of the bishops of Rome at that time, I may add a short story from Jerom concerning Prætextatus, just mentioned, who was a very eminent man, and was well acquainted with Damasus, and, as may be supposed, saw how he lived. Jerom then tells us, that Prætextatus, in conversation with Damasus, would

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a Damasus et Ursinus, supra humanum modum ad rapiendam Episcopatûs sedem ardentes, scissis studiis asperrime conflictabantur, adusque mortis vulnerumque discrimina adjumentis utriusque progressis: quæ nec corrigere sufficiens Juventius nec mollire, coactus vi magnâ secessit in suburbanum. Et in concertatione superaverat Damasus, parte quæ ei favebat instante. Constatque in basilicâ Sicinnini, ubi ritûs Christiani est conventiculum, uno die centum triginta septem reperta cadavera peremptorum; efferatamque diu plebem ægre postea delenitam. Neque ego abnuo, ostentationem rerum considerans urbanarum, hujus rei cupidos ob impetran dum quod appetunt, omni contentione laterum jurgari debere: cum, id adepti, futuri sint ita securi, ut ditentur oblationibus matronarum, procedantque vehiculis insidentes, circumspecte vestiti, epulas curantes profusas, adeo ut eoruin convivia regales superent mensas. Qui esse poterant beati reverâ, si, magnitudine Urbis despectâ, quam vitiis opponunt, ad imitationem Antistitum quorumdam provincialium viverent;

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quos tenuitas edendi potandique parcissime, vilitas etiam indu-mentorum, et supercilia humum spectantia, perpetuo numini. verisque ejus cultoribus ut puros commendant et verecundos.. L. xxvii. cap. 3. fin.

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Cujus auctoritate justisque veritatis suffragiis tumultu lenito, quem Christianorum jurgia concitârunt, pulsoque Ursino, alta quies parta, proposito civium Romanorum aptissima. Lib. xxvii. cap. 9.

• Εςασιαζον εν προς ἑαυτες, 8 δια τινα πιςιν η αίρεσιν, αλλά περί το μόνον τις οφείλει το επισκοπικό θρόνο εγκρατης. yaveral. Socrat. H. E. 1. iv. cap. 29.

4 Ως μέχρι και τραυμαίων και φονων το κακον προελθειν. Soz. 1. vi. cap. 23. ap. 666. D.

Miserabilis Prætextatus, qui designatus Consul est mortuus. Homo sacrilegus, et idolorum cultor, solebat ludens beato> Papæ Damaso dicere: Facite me Roman Urbis Epis-copum, et ero protinus Christianus.' Hiercn. Ep. 38. al 61. Tom. iv. p. 310. fin.

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sometimes pleasantly say to him: "Make me bishop of Rome, and I will presently be a "Christian.""

14. Ammianus relates several cruelties of Valentinian: as Christianity is mentioned in some of them, I am likewise obliged to observe these passages. Among his cruelties, "

says he, ⚫ that were much observed, this is one. Diodorus, who had been his steward, and three serjeants of the vicar of the præfect of Italy, were cruelly put to death by him upon the complaint of a certain count, whom Diodorus had judicially summoned to appear before the vicar, and to ⚫ whom the serjeants, by orders of the vicar, had delivered the summons. Whose memory,' says Ammianus, "is still honoured by the Christians at Milan, who call the place where they were buried, The Innocents. Then also in the case of one Maxentius, when, on account of a sen*tence legally pronounced, he ordered the officers of three towns to be put to death. Whereupon Eupraxius, the quæstor, interceded in this manner: "Be more moderate, O most pious of princes: for they whom you command to be put to death as guilty, the Christian religion reverenceth as martyrs, that is, men acceptable to the Deity.'

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15. Ammianus speaks afterwards of another cruelty of Valentinian, in putting to death a presbyter of the Christian religion upon account of Octavianus, formerly proconsul: but the passage is defective, some words being wanting. It is supposed by Valesius, in his notes upon Ammianus, to be the same thing which is inserted by Jerom in his Chronicle at the year of Christ 372, who says: In this year a presbyter of Sirmium was most unjustly beheaded, be'cause he did not discover Octavianus, formerly proconsul, who lay concealed at his house.' 16. In his character of Valentinian, at the end of his reign, Ammianus says: Lastly he was remarkable for the moderation of his government, that he stood neuter between all the diversities of religion, and was troublesome to none, nor did he require any to follow either this, or that. Nor did he strive by severe edicts to bend the necks of his subjects to his own way of worship, but left matters untouched in the condition he found them.'

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Socrates says, that Valentinian was favourable to the men of his own opinion, [meaning the Homoüsians] without being troublesome to the Arians.' Which is very true. But the ob servation of Ammianus is more extensive, including moderation toward Hellenists, as well as Christians. An instance of this may be hereafter taken notice of by us from Zosimus, and perhaps from some other writers also.

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Having alleged the principal passages of Ammianus, I shall now put down some others, though out of the order of time, as being of some use.

17. In the affairs of Gallus Cæsar, in the reign of Constantius, at the year 553, he speaks of one Maras, a deacon, as the Christians call it.

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18. Silvanus, master of the horse to Constantius, who had performed many services for him, and for his father Constantine, fell under suspicion of disaffection to the government: whereby he was in a manner obliged, for his own safety, to rebel, and take the imperial purple at Cologne, where he then was, in the year 355. The soldiers of Ursicinus got into that city, and killed the guards, and soon after Silvanus himself,' Ammianus says, as he was fleeing to a conventicle of the Christians.' That was the end of Silvanus, in about a month after he had assumed the title of emperor.

• Eminuit tamen per id tempus inter alias humilium neces, mors Dioclis, ex Comite Largitionum Illyrici, quem ob dedicta levia flammis jussit exuri: et Diodori ex Agente in rebus, triumque Apparitorum potestatis Vicariæ per Italiam, ob id necatorum atrociter, quod apud eum ques!us est Comes, Diodorum quidem adversus se civiliter implorâsse juris aux∙ilium, officiales vero jussu judicis ausos monere proficiscentem, ut responderet ex lege. Quorum memoriam apud Mediolanum colentes nunc usque Christiani, locum ubi sepulti sunt, 'Ad Innocentes' appellant. Dein cum in negotio Maxentii cujusdam Pannonii ob exsecutionem recte maturari præceptam trium oppidorum ordines mactari jussisset, interpellavit Eupraxius tunc Quæstor: et, Parcius,' inquit, 'agito, piissime principum. Hos enim, quos interfici tanquam noxios jubes, ut Martyras, id est, Divinitati acceptos, colit religio Christiana. Lib. xxvii. cap. 7.

b Episoten aliquem ritûs Christiani Presbyterum-tum Octavianum ex proconsule-offensarum auctore, licet tardius ad sua redire permisso. Amm. 1. xxix. c. 3. p. 614. < Presbyter Sirmii nequissime decollatur, quod Octavianum

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