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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38749	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.; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English.; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English.; Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English.	1683 (1683)	Wing E3423; ESTC R6591	2,940,401	764

second plate against the Tria Capitula Vales. * Or Simplicity † Or Opinions i These words are taken out of the Emperour Justinian's Letter to the Fifth Constantinopolitane Synod part of which Letter is recorded by Cedrenus in his Chronicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is In regard therefore it has been told us that there are certain Monks at Jerusalem who were followers of Pythagoras Plato and Origen We were of opinion that care ought to be taken and enquiry made about these persons least by their Paganish or Graecian and Manichaean errour they should perfectly ruine many persons The same occurs in the Emperour Justinian's Letter to Menas concerning the Errours of Grigen Vales. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot approve of Christophorson's translation who turns these words thus Qui animum nobilitatis antiquae participem tenes who possess a mind partaker of Ancient Nobility Johannes Langus and Musculus have rendred it better Langus in this manner Qui animum obtines caelestis participem generositatis who have a mind partaker of a celestial generosity And Musculus thus Animum supernae nobilitatis sortite Christianissime Imperator You who have gotten a mind of Supernall Nobility Most Christian Emperour Vales. * Or Chapters l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nicephorus 't is written truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor am I of opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Greek word To my best remembrance I have noted the same fault some where before this But the place comes not at present into my mind Vales. m As far as may be gathered from these words of Evagrius this Theodorus the Cappadocian was one of the Monks of the New Laura which was near the City Jerusalem This therefore is the Theodorus follower of Nonnus the Origenist who being afterward made Bishop of Caesarea in Cappadocia openly undertook the patronage of the Origenists as Cyrillus Scythopolitanus relates in the Life of Saint Saba Further whereas this Theodorus Bishop of Caesarea in Cappadocia acted the chief parts as I may say in the Fifth Constantinopolitane Synod as may be seen from its Acts how is he now accused in the same Synod as an Origenist We may therefore not without Cause conjecture that these things which Evagrius Theophanes and Cedrenus say were done in the Fifth Synod against Origen were long after that Synod added to it on account of the likeness of their Subject but were not done in that Synod So also the Acts of the Fifth Constantinopolitane Synod under Menas against Anthimus and Zoaras were wont to be joyned to this Fifth Oecumenicall Synod as Photius attests in his Bibliotheca The same thing may also be proved by what Evagrius subjoyns For he says that many impious expressions gathered out of the Books of Evagrius Didymus and Theodorus Mopsuestenus were related to that Synod Now if these things had been done in the Fifth Constantinopolitane Synod as Evagrius says it would have been altogether superfluous and unusefull to repeat those expressions of Theodorus which had so often been rekoned up and condemned in the abovesaid Synod My Sentiment therefore is that these things were acted against Origen in another Constantinopolitane Synod on the year of Christ 538 then when certain Monks of Jerusalem who were favoured by Pelagius a Deacon of the Roman Church and by Menas Bishop of Constantinople presented a Libell to Justinian containing certain Heads collected out of Origen's Books and requesting of the Emperour that those Heads might be condemned as Liberatus tells us chap. 23. of his Breviary See Baronius at the year of Christ 538. Moreover our conjecture is fully confirmed by what Evagrius writes a little before this viz. that into those things done against Origen was inserted the Emperour Justinian's Letter to Pope Vigilius concerning the errours of Origen These matters therefore were not transacted in the Fifth Constantinopolitane Synod on the year of Christ 553. For on that year Vigilius was at Constantinople nor was there any need that Justinian should treat with him by Letters Wherefore these things were done against Origen long before to wit then when Justinian having received the Libell of those Palestine Monks wrote a Letter to Menas Bishop of Constantinople concerning the errours of Origen giving him order that when he had assembled the Bishops that were present in the Imperial City and the Abbots of Monasteries he should condemn those errours This Letter of Justinian's is extant in Greek and Latine published at the end of the Fifth Constantinopolitane Synod In a place altogether forreign and unfit For it belongs not to the Fifth Constantinopolitane Synod which was celebrated on the year of Christ 553 but to another Constantinopolitane Synod which by the Emperour Justinian's order had been convened on the year of Christ 538. Therefore Baronius has rightly placed that Letter of Justinian at that year I have mentioned Now at the close of his Letter Justinian affirms in express words that he had also written a Letter to Vigilius Bishop of Rome upon the same Subject For thus he says Haec porro eadem Scripsimus non modo ad Sanctitatem tuam Moreover we have written the very same things not only to your Sanctity but to the most Holy and most Blessed Vigilius also Pope and Patriarch of the Seniour Rome and to all the other most Holy Bishops and Patriarchs of Alexandria Theopolis and Jerusalem that they might both take care of this matter and also that these things may come to an end Lastly those Anathematisms which Nicephorus says were thrown against Origen's opinions in the Fifth Constantinopolitane Synod occur in the self same words in Justinian's Letter to Menas which was written long before the Fifth Synod on the year of Christ 538 as Baronius informs us from Liberatus The same also may be proved from the Letter which Gregory the Great wrote to the Four Patriarchs in the beginning of his Episcopate For although he does expresly profess in that Letter that with Veneration he gives Reception to the Fifth Constantinopolitane Synod in which Letter some writings of Ibas Theodorus and Theodoret are condemned yet he says not one word concerning Origen's condemnation Which certainly he would not have omitted if Origen had been condemned in that Synod Vales. n These things are written carelessly enough by Evagrius who has disguised the Cause of Eutychius's deposition least he should in any wise offend the Memory of the Emperour Justinian If any one be desirous of reading a compleat Narrative of this matter 't is extant in Surius in the Life of the Blessed Patriarch Eutychius elegantly written by his disciple Eustathius and in Nicephorus Book 17 Chap. 29. Baronius says that was done on the year of Christ 564 which was the Emperour Justinian's last year Vales. o This is Johannes Scholasticus who has a Collection of Canons Extant Victor Thunonensis in his Chronicon gives us this account of his ordination Anno 39. Imperii sui Justinianus Eutychium Constantinopolitanum

not imprudently who abjured the Faith and that after the manner of the Pythagoreans he injoyned a five years silence to his followers the foresaid Authour having recounted these things and others like them concerning this Basilides hath most diligently detected and brought to light the errour of the forementioned Heresie But Irenaeus writeth also that Carpocrates the father of another Heresie termed the Gnostick Heresie was cotemporary with these These Gnosticks thought that those magical delusions of Simon 's were not to be exposed covertly as he did but publickly and openly boasting of amorous potions accurately and curiously made by them and of certain spirits that were causes of Dreams and Familiars and of certain other such like delusions as if these were the greatest and onely excellent things And agreeable hereunto they taught that those who would arrive to perfection in their mysteries or rather detestable wickednesses must act all things that were most filthy and unclean being no other ways able to avoid the Rulers of the world as they call them unless they distributed to all of them their dues by most filthy and detestable acts of obscenity The devill therefore who delights in mischief making use of these instruments it came to pass that he both miserably enslaved such as were seduced by them and so led them into destruction and also gave those Nations that were unbelievers a great occasion of abundantly slandring the divine doctrine a report arising from them being diffused to the reproachfull detraction of the whole Christian Religion Upon this account therefore chiefly it happened than an impious and most absurd suspition concerning us was spread abroad amongst those who then were unbelievers as if we used detestable carnal copulation with mothers and sisters and fed upon nefarious meats But these crafts of the devil 's did not long succeed with him the truth asserted and confirmed its self and in process of time shone forth most clearly and apparently For these devices of the adversaries being repelled by their own force forthwith became extinct Heresies of a different sort newly designed and cut out and succeeding one after the other the former forthwith melted and fell away and being dissolved into kinds that were of divers sorts and fashions were some one way some another destroyed But the brightness of the Catholick and onely true Church being always the same and so continuing stedfast and like it self was greatly increased and augmented the gravity the sincerity the ingenious freedom the modesty and purity of an holy conversation and Philosophical course of life shooting forth a splendour over all Nations both Grecians and Barbarians That reproachfull detraction therefore wherewith our Religion had been overspread was instantly suppressed Wherefore our doctrine continued to be the onely and the prevailing opinion among all men and was confessed to be most eminently flourishing upon account of its gravity its prudent modesty and its divine and wise precepts in so much that no one hitherto hath been so audacious as to charge our faith with any foul slander or any such reproachfull detraction as those our old adversaries were formerly ready and willing to make use of But moreover in these times the truth again produced many that were its defenders who engaged these impious Heresies not onely with unwritten arguments but also with penned demonstrations CHAP. VIII What Ecclesiastical Writers there were in those times AMongst which flourished Hegesippus out of whom we have quoted many words in our foregoing books when we delivered some passages of those things done in the Apostles times from his relation thereof He therefore having in five books set forth the certain relation of the Apostolick doctrine in a most plain series evidently shews the time wherein he flourished writing thus concerning those who at first set up images For whom they made Monuments and Temples as untill now they doe Of which number is Antinous the servant of Caesar Adrianus in honour of whom there is a sacred game instituted called Antinoium which is celebrated now in our days For Adrian also built a City and named it Antinous and instituted Prophets At the same time also Justin a sincere lover of the true Philosophy as yet spent his time about and was studious in the writings of the gentile Philosophers he in like manner declares this very time in his Apologie to Antoninus writing thus We judge it not absurd here to mention Antinous also who lived very lately whom all men through fear have undertaken to worship as a God not withstanding they evidently know who he was and from whence he had his original The same Authour mentioning also the war then waged against the Jews adds thus much For in the late Jewish war Barchochebas who was the Head of the Jewish Rebellion gave command that the Christians onely should be most cruelly tormented unless they would deny Jesus Christ and blaspheme But moreover declaring in the same book his own conversion from the gentile Philosophy to the worship of the true God that it was not done by him rashly and unadvisedly but with judgment and consideration he writes thus I also my self being much addicted to and affected with the Platonick Philosophy hearing the Christians calumniated and seeing them undaunted at death and at what ever else is accounted terrible thought it impossible that such men should live wickedly and be given to voluptuousness For what sensual or intemperate person and one who accounts humane flesh good food could willingly embrace death which would deprive him of his desires and would not rather use his utmost endeavour to live continually in this life and conceal himself from the Magistrates much less would he voluntarily offer himself to be put to death Moreover the same Authour relates that Adrian having received letters from that most eminent Governour Serenius Granianus concerning the Christians setting forth how unjust it was they should be slain uncondemned meerly to gratifie the clamours of the people when no accusation appeared against them wrote an answer to Minucius Fundanus Proconsul of Asia wherein he commanded that no one should be put to death without a judiciary prosecution and an accusation lawfull and allowable And Justin there produceth the copy of the Rescript in Latine the language wherein it was originally written But before it he premiseth these words And although from the letter of the most excellent and renowned Caesar Adrianus your father we might request you would give command that the judiciary proceedings against us be made according as we desire yet we crave this not so much because it was commanded by Adrian but in regard we know and understand our petition to be just And moreover that you may perceive what we say herein to be true we have inserted the copy of Adrian's letter which is thus To these words Justin hath annexed the Latine copy of the Letter which we as well as we could have done into Greek

were Acacius himself and such as adhered to his opinion being as many in number as we have mentioned a little before After the recitation hereof Sophronius Bishop of Pompeiopolis in Paphlagonia spake these words aloud If to explain our own particular opinion every day be the exposition of the Faith we shall be destitute of the exact discussion of the truth These words were spoken by Sophronius And I do affirm that if as well those who lived before these men as they that succeeded them had at first entertained such sentiments concerning the Nicene Creed all contentious disputes would have ceased nor would a violent and irrational disturbance have been prevalent in the Churches But let such as are prudent pass their judgment concerning the state of these matters After they had mutually spoken and heard many things concerning this business and concerning the persons accused the convention was for that time dissolved On the fourth day they all met again in the same place and with the same contentiousness began to dispute again Amongst whom Acacius explained his opinion in these words in as much as the Nicene Creed hath been once and after that frequently altered nothing hinders but a new Creed may be now published Hereto Eleusius Bishop of Cyzicum made a return and said the Synod is at present convened not that it should learn what it had not the knowledge of before nor to receive a Creed which it was not heretofore in possession of but that proceeding on in the Creed of the Fathers it should never recede from it either during life or at the time of death With these words Eleusius opposed Acacius's opinion terming that Creed published at Antioch the Fathers Creed But any one might have answered him also in these words how is it that you stile those convened at Antioch the Fathers O Eleusius whereas you acknowledge not their Fathers For they who were assembled at Nice and by their consent firmed the Homoöusian Faith ought more properly to be termed the Fathers both because they preceded in time and also in regard those convened at Antioch were by them promoted to the Sacerdotal dignity Now if those assembled at Antioch have rejected their own Fathers they who come after them do not perceive themselves to be followers of Parricides Moreover how can they have admitted their Ordination to be Legitimate whose Faith they have rejected as impious For if those persons had not the holy Ghost which is infused by Ordination these have not received the Priesthood For how could these have received it from them who had it not to give These words might have been spoken in opposition to what was said by Eleusius After this they proceeded to another question For in regard the Acacians asserted in that Draught of the Creed which had been recited that the Son was like the Father they enquired of one another in what respect the Son was like the Father The Acacians asserted that the Son was like the Father in respect of his Will only not as to his Essence But all the rest maintained that he was like the Father in respect of his Essence also They spent the whole day in their altercations about this query and they confuted Acacius because in the books by him composed and published he had asserted that the Son is in all things like the Father And how can you said they now deny the likeness of the Son to the Father as to his Essence Acacius made this answer no modern or ancient Authour was ever condemned out of his own writings When they had maintained a tedious fierce and subtle dispute against one another concerning this question and could in no wise be brought to an agreement Leonas arose and dissolved the Council And this was the conclusion which the Synod held at Seleucia had For on the day after Leonas being intreated refused to come any more into the Congress saying that he had been sent by the Emperour to be present at an unanimous Synod But in regard some of you do disagree I cannot said he be there go therefore and prate in the Church The Acacians looking upon what had been done to be a great advantage to them refused to meet also But those of the other party met together in the Church and sent for the Acacians that cognizance might be taken of the Case of Cyrillus Bishop of Jerusalem For you must know that Cyrillus had been accused before upon what account I cannot tell But he was deposed because having been frequently summoned in order to the examination of his cause he had not made his appearance during the space of two whole years Nevertheless when he was deposed he sent an Appellatory Libel to them who had deposed him and appealed to an higher Court of Judicature To which appeal of his the Emperour Constantius gave his assent Indeed Cyrillus was the first and only person who contrary to the usage of the Ecclesiastick Canon did this to wit made use of Appeals as 't is usually done in the publick secular Courts of Judicature He was at that time present at Seleucia ready to put himself upon his trial and therefore the Bishops called the Acacians into the assembly as we have said a little before that by a general consent they might pass a definitive sentence against the persons accused For they had cited some other persons besides that were accused who for refuge had joyned themselves to Acacius's party But in regard after their being frequently summoned they refused to meet the Bishops deposed both Acacius himself and also Georgius of Alexandria Uranius of Tyre Theodulus of Chaeretapi in Phrygia Theodosius of Philadelphia in Lydia Evagrius of the Island Mytilene Leontius of Tripolis in Lydia and Eudoxius who had heretofore been Bishop of Germanicia but had afterwards crept into the Bishoprick of Antioch in Syria Moreover they deposed Patrophilus because being accused by Dorotheus a Presbyter and summoned by them to make his defence he was contumacious These persons they deposed But they Excommunicated Asterius Eusebius Abgarus Basilicus Phoebus Fidelis Eutychius Magnus and Eustathius determining they should continue Excommunicate till such time as by making satisfaction they had cleared themselves of their accusations Having done this and written Letters concerning those Bishops they had deposed to each of their Churches they constitute a Bishop of Antioch in the room of Eudoxius whose name was Annianus Whom the Acacians soon after apprehended and delivered him to Leonas and Lauricius by whom he was banished Those Bishops who had Ordained Annianus being incensed hereat deposited Contestatory Libels against the Acacians with Leonas and Lauricius by which they openly declared that the determination of the Synod was injured And when nothing further could be done they went to Constantinople to inform the Emperour concerning the matters determined by them CHAP. XLI That upon the Emperours return from the Western parts the Acacians were convened in the

honoured him highly and gave him attention as being really and truly a friend of God The Magi whose interest is great with the Persian King were incensed hereat For they were afraid least he should perswade the King to turn Christian. For Maruthas by his prayers had cured the King of a pain in his head wherewith he had been a long while troubled which the Magi could not cure him of Wherefore the Magi betake themselves to the inventing of a fraudulent design And whereas the Persians worship fire and the King was wont to adore a fire which was always burning in a certain house they hid a man under ground whom at such time as the King usually worshipped they ordered to speak to this effect that the King ought to be thrust out of doors for he had done impiously because he supposed a Priest of the Christians to be dear to God Isdigerdes for that was the Persian King's name having heard these words although he reverenced Maruthas notwithstanding had thoughts of sending him away But Maruthas a man truly acceptable to God was very earnest in putting up his prayers whereby he detected the fraud which the Magi had framed He addressed himself therefore to the King in these words Be not deluded O King But go into the house and when you shall hear the voice dig up the ground and you will discover the Fraud For the fire speaks not but the invention of men does this The King of the Persians is perswaded by Maruthas and goes into the little house again where fire is kept always burning And when he had heard the same voice again he ordered the place to be dug up where he that uttered the words which were supposed to be God's was found Therefore the King was highly incensed and gave order that the Tribe of the Magi should be decimated After this was done he spoke to Maruthas to build Churches wheresoever he pleased From that time the Christian Religion was propagated amongst the Persians Moreover Maruthas having then left Persia returned to Constantinople But not long after he was sent Embassadour again to the Persians And the Magi betook themselves to the invention of Plots and intreagues again to hinder his being admitted by the King For by a device they raised a most horrid stink in that place into which the King usually came and they calumniously accused the Christians as if they had caused it But when the King in regard he already had a suspicion of the Magi made a more exact scrutiny about the occasioners of this stink the Magi were found again to be the causes of this ill smell Wherefore he punished many of them again but he had a greater honour and esteem for Maruthas And he loved the Romans with whom he embraced a friendship Yea the King himself wanted but little of turning Christian after Maruthas together with Abdas the Bishop of Persia had shewed another Miracle For both these persons when they had fasted long and been earnest in prayers cast out a devill that vexed the Kings Son But Isdigerdes before he became a perfect Christian was prevented by death His Kingdom devolved to his Son Vararanes in whose time the League between the Romans and Persians was broken as we shall declare hereafter CHAP. IX Who were Bishops of Antioch and Rome at this time ABout the very same times Flavianus died at Antioch and was succeeded in that Bishoprick by Porphyrius After Porphyrius Alexander Presided over that Church At Rome Damasus having held that Bishoprick eighteen years was succeeded by Siricus After Siricius had Presided there fifteen years Anastasius governed that Church three years And after Anastasius Innocentius He was the first that began to persecute the Novatianists at Rome whom he deprived of many Churches CHAP. X. That Rome became subject to the Barbarians at that time and was destroyed by Alarichus AT that very time Rome hapned to be taken by the Barbarians For one Alarichus a Barbarian who had been an Allie of the Romans and had assisted the Emperour Theodosius in the War against the Tyrant Eugenius on which account he was honoured with Roman dignities could not bear his fortunate success He presumed not indeed to seize the Empire but retired from Constantinople and went into the Western parts Being arrived in Illyricum he laid all places desolate immediately The Thessalians resisted him in his march about the mouthes of the River Peneus from whence there is a passage over the mountain Pindus to Nicopolis a City of Epirus And coming to an engagement the Thessalians killed about three thousand of his Forces After this the Barbarians that were with him burnt and ruined what ever was in their way and in fine took Rome it self Which City they destroyed and burnt the greatest part of the admirable works and structures therein but they made plunder of the money and divided it amongst themselves They also forced many of the Senatorian Order to undergo various punishments and afterwards slew them Alarichus likewise in contempt to Empire proclaimed one Attalus Emperour Whom he ordered to go guarded like an Emperour one day and the next made him appear in a servile habit After he had done all this he fled being terrified with a Rumour as if the Emperour Theodosius had sent an Army to fight him Nor was this Rumour false For an Army did really come And he was unable to bear the same thereof but as I have said fled away 'T is reported that as he went to Rome he was met by a pious person that led a monastick life who advised him not to rejoyce in perpetrating so great and notorious mischiefs nor to delight in slaughter and bloud To whom Alarichus made this return I go not thither of my own accord But some thing does every day vex and disquiet me saying go to Rome and ruine that City Thus much concerning this person CHAP. XI Concerning the Bishops of Rome AFter Innocentius Zosimus was possest of the Churches at Rome for the space of two years After whom Bonifacius presided over that Church three years who was succeeded by Celestinus And this Celestinus deprived the Novatianists also at Rome of their Churches and forced their Bishop Rusticula to hold his Meetings in private and obscure houses For till this time the Novatianists flourished mightily at Rome had many Churches and assembled numerous congregations therein But envy impaired them also the Roman Bishoprick having like that of Alexandria surpassed the Sacerdotall degree and bounds and degenerated long before into a secular principality And for this reason the Roman Bishops would not permit even those who agreed with them in the faith peaceably and quietly to celebrate their meetings but took from them all they had only they praised them for their agreement in the faith Notwithstanding the Constantinopolitan Bishops were not thus affected For they not only permitted the Novatianists to have

those places and have written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphaniensis Doubtless Nicephorus might have been evidently informed from Evagrius's own words which he there produces which we have also quoted above that Evagrius had been born at Epiphania Further Evagrius was born in the Reign of Justinianus Augustus on the year of Our Lord 536 or 537 as I have demonstrated from Evagrius's own Testimony in my Notes on Book 4. Chap. 29. of his History On the year of Christ 540 his Parents committed him to the care of a School-Master that he might learn the Letters At which time when Thomas Bishop of Apamia had given notice to the neighbouring Cities that on a set day he would show the enlivening wood of the Cross which was kept at Apamia Evagrius was lead to that City by his Parents and with his own eyes saw that Miracle which was then performed in the Church as himself attests in his Fourth Book Chap. 26. Now this hapned on the year of Christ 540 when the Persians having made an irruption into Syria had burnt Antioch which was done in Justinus Junior's Consulate as we are informed by Marcellinus Comes and Marius in his Chronicon Two years after this when The Lues Inguinaria began to rage in the East Evagrius was as yet under a School-Master learning the Letters and was seized by that Pestilence as he himself attests Book 4. chap. 29. Having afterwards left the Schools of the Grammarian● he be took himself to the Study of Rhetorick And when he had made a great proficiency in that Art he was registred amongst the company of Advocates Whence he got the Appellation of Scholasticus which term signifies a Lawyer as Macarius informs us in his fifteenth Homily in these words He that desires to have a knowledge in Forensian Cases goes and learns the Notes Letters or Abbreviatures And when he has been the first there he goes to the School of the Romans where he is the last of all Again when he comes to be the first there he goes away to the School of the Pragmatici or Practicants where he is again the last of all and Arcarius or Novice Then when he is made a Scholasticus he is Novice and the last of all the Lawyers Again when he comes to be the first there then he is made a President or Governour of a Province And when he is made a Governour He takes to himselfe an Assistant Councellour or Assessour In Macarius's Greek Text I have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that desires to have a knowledge in Forensian Cases not as 't is in the common reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that desires to have a knowledge in Letters Further in what City Evagrius practised the Law 't is uncertain Notwithstanding my conjecture is that he pleaded Causes at Antioch in which City there were three Fora that is Courts of Judicature or Tribunals and as many Schools of Advocates as I have observed from Libanius in my Notes on Evagrius Book 1. chap. 18. 'T is certain he could not be an Advocate at Epiphania which as we have declared already was the place of his Nativity in regard that City had no Judiciary Forum but brought its Causes to Apamia in which City the Consularis of Syria Secunda held a Court of judicature But for my believing Evagrius to have been an Advocate at Antioch rather than at Apamia this is my chief reason because he was mostly conversant in that City where he married a wife also and begat sons of her He married a daughter likewise in that City as himself attests in his Fourth Book chap. 29. And after she together with her son had ended her life by the Pestilentiall disease on the tenth year of Mauricius Evagrius deprived of his wife and children remarried and took to wife a young Virgin in that City as he relates Book 6. chap. 8. Where he attests also that the whole City kept holiday on that account and celebrated a publick Festivity both in Pompous Shows and also about his marriage-bed Whence 't is by the way apparent how great his authority was at Antioch Moreover he wrote his History at Antioch as may be Collected from the twentieth chapter of his First Book Where speaking concerning the Empress Eudocia's Jerusalem-journey he says she came to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a long time afterwards in her journey which she made to the Holy City of Christ our God she Eudocia comes hither to wit to Antioch Evagrius therefore lived at Antioch when he wrote this History Hence 't is that Evagri 〈…〉 〈…〉 diligent in recounting the Works and Publick Edifices of the City Antioch as may be seen in 〈…〉 Book chap. 18 and in his Third Book chap. 28. At which places he does not obscurely intimate that he lived at Antioch whilest he wrote these things Hence 't is also that he mentions with so much care and diligence the earth-quakes wherewith Antioch was now and then shaken and that in the Notation of the times he always makes use of the Antiochian years Lastly this may be Collected from the seventh chapter of his Sixth Book where he relates that Gregorius Patriarch of Antioch having been accused of Incest before Johannes Comes of the East by a Silver-smith appealed to the Emperour and to a Synod And when he went to Constantinople in order to the prosecution of his Cause before the Emperour and Synod he took Evagrius along with him as his Assessour and Counseller that he might make use of his advice By which words Evagrius does plainly enough declare himself to have been an Advocate and a Lawyer For Assessours were wont to be taken out of their body as well by the Civill as Military Magistrates Nor was Evagrius Councellour to Gregorius in this criminall affair only but in other causes also For in regard Gregorius was Patriarch of the Orientall Church and could not but have the examination of many Causes every day he must necessarily stand in need of some Assessour who might suggest to him the Forms of Right and of the Laws Indeed Evagrius's words do fully declare what I have said For he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having me therefore his Assessour and Companion he went to the Emperour 's City Constantinople in order to the making his defence against these accusations But let the Studious determine concerning this matter according to their own arbitrement 'T is sufficient for me to have proposed my conjecture to the Readers Further the same Gregorius made use of Evagrius's judgment not only in Judiciary proceedings but in writing Letters also and Relations which he now and then sent to the Emperour in his Sermons likewise and Orations as Evagrius attests at the close of his History Which Volume when Evagrius had published not without the consent of Gregorius the Patriarch in the Reign of Tiberius Constantinus

to the Holy and Oecumenicall Synod but I am hindred Whereto Himerius added that in their return from Dioscorus the Assistant to the Master of the sacred Offices met them and that in company with him the Bishops had gone again to Dioscorus and that he had some things concerning these matters which he had taken in Notes Which having been read 't was manifested that Dioscorus had spoken these express words Having recollected my self and considered what is expedient for me I answer thus In regard the most magnificent Judges who sate in the Session before this have Decreed severall things after many Interlocutions made by every one and I am now cited to a Second Session to the end that the soresaid Decrees may be voided and made null 't is my request that the most magnificent Judges and Sacred Senate who were at the Former Session may be present now also in order to a re-examination of the same matters To whom Acacius as 't is manifestly related in the said Acts gave answer in these very words The Holy and Great Synod have not commanded Your Sanctity therefore to be present that those things which have been transacted before the most Magnificent Judges and the Sacred Senate might be voided and made null but the Synod hath sent us with a command that You should come to the Session and that Your Sanctity should not be absent therefrom To whom Dioscorus returned this answer as the Acts declare You have told me even now that Eusebius hath presented Libells I make a request again that my Cause may be examined before the Judges and Senate Then after other things of this nature which are put into the Acts those were again sent who might perswade Dioscorus to be present at what was transacted Which having been done those who had been sent returned and said that they had taken Dioscorus's answer in Notes which Notes do manifest that he said these words I have already signified to Your p●ety that I am afflicted with a distemper and that 't is my request that the most Magnificent Judges also and the Sacred Senate may now likewise be present at the Judgment of those things which shall be inquired into but in regard my distemper hath increased upon that account I have made a delay And the Acts do manifest that Cecropius said unto Dioscoru● that a little before he had not made the least mention concerning his sickness and that therefore he ought to satisfie the Canons To whom Dioscorus made this return I have said once that the Judges ought to be present Then that Ruffinus Bishop of Samosata said unto Dioscorus that the Agitations and Debates in the Councill were Canonicall and that Dioscorus if he were present might freely speak what he should have a mind to And when Dioscorus enquired whether Juvenalis and Thalassius and Eustathius were come to the Synod he answered that that was nothing pertinent to the business To which words the Acts doe set forth that Dioscorus subjoyned these that he had requested the Christ-loving Emperour that he would give order that the Judges also might be present in the Councill as likewise those Prelates who together with him had been Judges And that hereto the Synod's Messengers said that Eusebius had accused him only and that all the rest ought not to be present And that to these words Dioscorus replied that those other persons ought also to be present who had been judged together with him for that Eusebius had no private Cause against him but a common one to wit concerning those things on account of which all of them had been judged And again when the Synod's Messengers persisted in the same things Dioscorus made answer what I have said I have said once nor have I any thing further to say To which words when declared to the Synod Eusebius Bishop of Dorylaeum said that he had matter of accusation against Dioscorus only and against no person else and he desired that Dioscorus might be cited in by a third Summons After this Aëtius gave information that some persons who stiled themselves Ecclesiasticks together with some others who were Laïcks coming from the City Alexandria had lately presented Libells against Dioscorus and that those men were now standing before the doors of the Councill and crying out When therefore Theodorus a Deacon of the Holy Church of Alexandria had in the first place presented Libells and then Ischyrio who was a Deacon likewise and after him Athanasius a Presbyter and Cyrillus's sisters son and lastly Sophronius in which Libells they accused Dioscorus partly for Blasphemies and partly on account of bodily damages and violent exaction of moneys a third Citation is issued out wherein Dioscorus is admonished to come to the Synod The Messengers therefore appointed for this business being returned made report that Dioscorus had said these words I have sufficiently informed Your Piety nor can I add any thing else thereto Again when the persons sent upon this account had continued to be very urgent in their perswasives to Dioscorus that he would come and he having always given the same answer Paschasinus the Bishop said these words Dioscorus having now been thrice Summoned hath not appeared being prick't in Conscience and he asked what punishment he deserved Whereto when the Bishops had returned answer that he had offended against the Canons and when Proterius Bishop of Smyrna had said at such time as the Holy Flavianus was murdered nothing had been agreeably and orderly done against him they who supplied the place of Leo Bishop of the Elder Rome made this Declaration in these express words What Dioscorus who hath been Bishop of the Great City Alexandria has audaciously attempted against the Order of the Canons and the Ecclesiastick Constitution hath been made manifest both by those things which have already been enquired into at the First Session and also from what hath been done this day For this person to omit many other things making use of his own authority uncanonically admitted to communion Eutyches a man that embraces the same Sentiments with himself who had been deposed canonically by his own Bishop of Holy Memory we mean our Father and Arch-Bishop Flavianus before his sitting in the Synod at Ephesus together with the Bishops beloved by God But the Apostolick See has granted a pardon to those Prelates for what hath been involuntarily done there by them Who also to this present continue of the same opinion with the most Holy Arch-Bishop Leo and with all the Holy and Oecumenicall Synod On which account he hath received them to his own communion as being asserters of the same faith with himself But this man till this very time hath not desisted from boasting of these things on account whereof he ought rather to mourn and lay himself prostrate on the earth Besides he permitted not the Letter of the most Blessed Pope Leo to be read

therefore book 14. chap. 47. has rightly explained these words of Evagrius after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which Synod there were present both others of the Prelates and also some of the Senate The Actions of this second Constantinopolitan Synod under Flavianus are extant recorded in the first Action of the Chalcedon Councill See Binius Tom. 3. pag. 129. Edit ut prius Where Florentius the most magnificent Patricius Mamas the Comes and Proximus that is Clerk of the Desk of Libells and Sacred Cognitions and Macedonius the Tribune and Notary are said to have been present at this Synod Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unexpected or absurd Synod Valesius renders it the illegitimate Synod Curterius terms it the mad Synod a In R●b●r● Stephens's Edition the reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christo phorson and S r Henry Savill by transposing the words have mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doubt not but Evagrius wrote thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which thing that is Dioscorus's Presidency in that Synod was effected by the artifice of Chrysaphius Further Christophorson translates and points this whole passage in this manner Hujus concilii Dioscorus qui in Alexandr●ae Episcopatum post Cyrillum successit quò odium in F●avianum incenderetur prases de●ignatus fuit Chrysaphius enim hanc rem callid● molitus fuerat Of this Councill Dioscorus who succeeded Cyrillus in the Episcopate of Alexandria to the end that the hatred against Flavianus might be inflamed was appointed president For Chrysaphius had craftily attempted this thing But Musculus's opinion seems far better to me who before these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places a subdistinction For he renders it thus Praesidebat autem ei Synodo Dioscorus post Cyrillum Alexandrinus Episcopus id quod ita odio Flaviani instituerat Chrysaphlus c. At that Synod presided Dioscorus Bishop of Alexandria after Cyrillus which thing Chrysaphius had so ordered out of his hatred to Flavianus c. Instead of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S r Henry Savill mends it out of his hatred Nicephorus has these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of his hatred resisting or breaking out against Flavianus Vales. b At the margin of the Florentine Manuscript this Scholion is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Note concerning the Impious Chrysaphius that the Eunuchs of the Bed-chamber have always done mischief to the Orthodox Arch-Bishops Of which thing we have an eminent instance in Eusebius chief Eunuch of the Bed-chamber who in Constantius's Reign persecuted Atbanasius and the other Catholick Prelates Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson understood these words amiss as if Evagrius had said that Juvenalis had formerly been Bishop of Ephesus But Evagrius does no● say so but only that Juvenalis Bishop of Jerusalem had been heretofore at Ephesus to wit in the former Ephesine Synod wherein Nestorius had been condemned Vales. d The reading in Nicephorus is the same but 't is corrup● instead of Julianus For so it is truly written in the Acts of the second Ephesine Synod which are recorded in the first Action of the Chalcedon Councill post consulatum Zenonis Posthumiani V V C C. Di● sex●o Idus Augusti c. After the Consulate of the most famous Personages Zeno and Posthumianus on the sixth of the Ides of August in the third Indiction a Synod is convened in the Metropolis Ephesus by the command of the most Religious and most Christian Emperours and the most Reverend and most Holy Bishops Dioscorus of Alexandria and Bishop Julianus who was the Deputy of the most Holy and most Blessed Leo Bishop of the Roman Church sate in the Holy Church which is called Saint Mary's Baronius at the year of Christ 449 relates from Marianus's Chronicon that this Julianus was Bishop of Puteoli Notwithstanding as it is now extant in Marianus Scotus's Chronicon the Bishop of Puteoli is not called Julianus but Julius who was sent with Hilarus the Deacon by Pope Leo to the second Ephesine Synod But in the Subscriptions of the Bishops who Subscribed to this second Ephesine Synod which Subscriptions are Recorded in the first Action of the Chalcedon Council pag. 141 he is termed Julianus the Bishop For these are the words there Julianus Episcopus ●enens locum sanctissimi Episcopi Romanae Ecclesiae interpretante se Florentio Episcopo Lydiae dixit c. From which words it seems to be concluded that this Julianus who was present at the second Ephesine Synod was Julianus Bishop of C●e who two years after was present at the Chalcedon Councill and held there also the place of Leo Bishop of Rome as it frequently occurs recorded in the Acts of the Chalcedon-Synod Observe here Baronius's inconstancy who when he had written at the year of Christ 449 that that Julianus who was Legate of the Apostolick See at the second Ephesine Synod was Bishop of Puteoli afterwards at the year of Christ 451 chap. 78 makes him Bishop of Cö● Vales. e The Sacred Commonitory or Letters Mandatory of the Emperour Theodosius to Elpidius Comes of the Sacred Consistory and to Eulogius the Tribune and Praetorian Notary is extant in the Acts of the Ephesine Conventicle or little Councill which are Recorded in the first Action of the Chalcedon Synod pag. 46 where these words here related by Evagrius do occur Vales. * Or Abbot † Or suffrage * Or as 't is contained in the Acts. f A little before the second Ephesine Synod Ibas Bishop of Edessa and Daniel Bishop of Carrae had been accused before the Emperour Theodosius by their own Clergy The Emperour gave order that cognizance of their Cause should be taken in a Synod at Berytus in the presence of Damascius Tribune and Praetorian Notary The Acts of this Councill at Berytus are extant recorded in the tenth Action of the Chalcedon Synod See Binius Tom. 3. pag. 377. which begin thus Post Consulatum Flavii Zenonis Posthumiani c. After the Consulate of the most famous personages Flavius Zeno and Posthumianus on the Calends o● September in the second Indiction c. I doubt not but it should be written Consulatu Zenonis Posthumiani In the Consulate of Zeno and Posthumianus Otherwise this Synod would have hapned after the Ephesine little Councill which was convened after the Consulate of Zeno and Posthumianus in the month of August Now the Berytian Synod connot be placed after that Ephesine Synod in regard mention is made therein of Flavianus Bishop of Constantinople and of Domnus of Antioch both which 't is manifest were deposed in the second Ephesine Synod Add hereto the testimony of Liberatus the Deacon who relates in his Breviarium that this Berytian Synod was convened before Eutyches had framed his Heresie Vales. g Long before the second Ephesine Synod Irenaeus had been driven from his Bishoprick by an Edict of the Emperour The odosius and Photius had