years between the Exodus and Solomon's temple, as in I. Kings. In the preface to his second book, he states that his predecessors had made Moses contemporary with Inachus, and 700 years earlier than the Trojan War. His own computation made Inachus contemporary with Jacob, and Moses with Cecrops, but he contends that this leaves Moses still nearly 400 years older than the capture of Troy, and older than Deucalion's Deluge, Phaethon's Conflagration, Bacchus, Aesculapius, Castor and Pollux, Hercules, Homer and the Seven Wise Men of Greece, and Pythagoras the first philosopher. Eusebius counts 442 years from the foundation of Solomon's temple to its destruction under Zedekiah. He reckons two prophetic periods of 70 years of captivity. One begins with the destruction of the temple, and ends with the 2nd year of Darius Hystaspis and the rebuilding of the temple under Zerubbabel. The other is from the first prophesying of Jeremiah in the 15th year of Josiah to the 1st year of Cyrus, when an altar was set up at Jerusalem and the foundations of the temple laid. In the tables Eusebius gives an alternative for this period, viz. from the 3rd year of Jehoiakim to the 19th of Cyrus. From the 2nd year of Darius, which he counts as the 1st year of the 65th olympiad, Eusebius counts 548 years to the preaching of our Lord and the 15th year of Tiberius, which he reckons as the 4th year of the 201st olympiad, and as the year 5228 from the creation of the world. There is every reason for thinking that more editions of the Chronicle than one were published by Eusebius in his lifetime. In its latest form it terminates with the Vicennalia of Constantine. Jerome says in his preface that as far as the taking of Troy his work was a mere translation of that of Eusebius; that from that date to the point at which the work of Eusebius closes, he added notices, from Suetonius and others, relating to Roman history; and that the conclusion from where Eusebius breaks off to his own time was entirely his own.
[G.S.]
(5) Ecclesiastical History.—From many considerations it seems clear that the History was finished some time in a.d. 324 or 325—before midsummer in the latter year, and probably some months earlier; and the earlier books even some years before this.
The work contains no indications that it was due to any suggestion from without, as some have supposed. If the author had been prompted to it by Constantine, he would hardly have been silent about the fact, for he is only too ready elsewhere to parade the flatteries of his imperial patron. Moreover, it was probably written in great measure, or at least the materials for it collected, before his relations with Constantine began. His own language rather suggests that it grew out of a previous work, the Chronicle.
He begins by enumerating the topics with which it is intended to deal: (1) the successions of the apostles with continuous chronological data from the Christian era to his own time; (2) the events of ecclesiastical history; (3) the most distinguished rulers, preachers, and writers in the church; (4) the teachers of heresy who, like "grievous wolves," have ravaged the flock of Christ; (5) the retribution which had befallen the Jewish race; (6) the persecutions of the church and the victories of the martyrs and confessors, concluding with the great and final deliverance wrought by the Saviour in the author's own day. He prays for guidance, since he is entering upon an untrodden way, where he will find no footprints, though the works of predecessors may serve as beacon-lights here and there through the waste. He considers it absolutely necessary (ἀναγκαιότατα) to undertake the task, because no one else before him had done so. The work, he concludes, must of necessity commence with the Incarnation and Divinity (οἰκονομίας τε καὶ θεολογίας) of Christ, because from Him we all derive our name. Accordingly he proceeds to shew that Christianity is no new thing, but has its roots in the eternal past. The Word was with God before the beginning of creation. He was recognized and known by righteous men in all ages, especially among the Hebrews; His advent, even His very names, were foretold and glorified; His society—the Christian church—was the subject of prophecy, while the Christian type of life was never without examples since the race began (i. 4, cf. ii. 1). "After this necessary preparation" (μετὰ τὴν δέουσαν προκατασκευήν, i. 5), he proceeds to speak of the Incarnation, its chronology and synchronisms in external history, the Herodian kingdom, the Roman empire, the Jewish priesthood, including a discussion of the Saviour's genealogy; thus shewing that it came in the fulness of time as a realization of prophecy (cc. 5-10). A chapter is devoted to the Baptist as the first herald (c. 11), another to the appointment of the Twelve and the Seventy (c. 12); a third to the mission sent by Christ Himself to Edessa, as recorded in the archives of that city (c. 13). We are thus brought to the time of the Ascension, and the first book ends. The second comprises the preaching of the apostles to the destruction of Jerusalem, the writer's aim being not to repeat the accounts in the N.T., but to supplement them from external sources. The third book extends to the reign of Trajan, and covers the sub-apostolic age, ending with notices of Ignatius, Clement, and Papias. The fourth and fifth carry us to the close of the 2nd cent., including the Montanist, Quartodeciman, and Monarchian disputes. The sixth contains the period from the persecution of Severus (a.d. 203) to that of Decius (a.d. 250), the central figure being Origen, of whom a full account is given. The seventh continues the narrative to the outbreak of the great persecution under Diocletian, and is largely composed of quotations from Dionysius of Alexandria, as the preface states. It is significant that the last forty years of this period, though contemporary with the historian, are dismissed in a single long chapter. It was a period of very rapid but silent progress, when the church for the first time was in the happy condition of having no history. The eighth book gives the history of the persecution of Diocletian till the "palinode," the edict of Galerius (a.d. 311). The ninth relates the sufferings of the Eastern Christians until the victory over Maxentius at the Milvian bridge in the West, and the death of Maximin in the East, left Constantine and
