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 Râ—bâ—râ— 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 Alexandrâ—ae Episcopatum post Cyrillum successit quò odium in Fâ—avianum incenderetur prases deâ—ignatus fuit Chrysaphius enim hanc rem callidâ— 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 noâ— 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 corrupâ— 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. Diâ— sexâ—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 â—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 Câ—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 oâ— 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
the view and derision of the other Gods Any one may also deservedly laugh at their Phalli their Ithyphalli Phallagogia their vast Priapus and Pan who is worshipped with an obscene member and at their mysteries celebrated at Eleusine commendable for this thing only to wit that the Sun sees them not but they are condemned to dwell in darkness But leaving these things as well to the obscene worshippers as to the worshipped let us spur on our horse to the end of the Race and render the remaining transactions of Theodosius'â— Reign manifest and evident to the eyes of all men CHAP. XII In what manner the Emperour Theodosius prosecuted and expelled the Heresie of Nestorius THe same Emperour wrote a most pious Constitution extant in the First Book of that termed Justinian's Code which is in number The Third of the First Title In which constitution Theodosius incited thereto by God has with all suffrages as 't is proverbially said condemned him for whom he had heretofore had a singular affection as Nestorius himself has related and has denounced an Anathema against him recorded in these express words Moreover We Decree that those who emulate the impious faith of Nestorius or follow his detestable doctrine if they be Bishops or Ecclesiasticks shall be ejected out of the Holy Churches but if they be Läicks they shall be Anathematized The same Emperour made other Laws on account of our Religion which do sufficiently demonstrate the ardency of his zeal CHAP. XIII Concerning Saint Symeon the Stylite IN these times Symeones a person of an holy and most celebrated memory flourished and was eminent he was the first person that instituted the Station upon a pillar the circumference of whose Mansion was scarce two Cubits at which time Domnus presided over the Church of Antioch Who when he was come to Symeones and had admired his station and manner of life was desirous of some more secret converse with him Both of them therefore met together and having consecrated the immaculate Body of Christ they gave one another the Vivifick Communion This person in the flesh emulated the converse of the Celestiall powers withdrew himself from affairs upon-earth and putting a force upon Nature which tends downward pursued things sublime And having placed himself in the midst as it were between heaven and things upon earth he conversed with God and together with the Angels glorified him offering to God from the earth his supplications for men and procuring from heaven the supernall benevolence upon men This persons Miracles have been written by one that was an eye-witness of what he did Theodoret also Bishop of Cyrus has recorded them very eloquently But we have found that they have been most especially defective in this following passage which to this day is preserved amongst those of the Holy Solitude and from which very persons we have received it When therefore Symeones that Angel upon earth that Citizen in the flesh of the Jerusalem which is above had instituted this new and hitherto unknown way of living to men the Inhabitants of the Holy Desert send a messenger to him whom they ordered to enquire of Symeones what this new and strange course of life was and why he left that way which had been trodden and worn by the Saints and proceeded in another new one hitherto wholly unknown to men And they bade the messenger tell him that they commanded him to come down and go on in the way of the Elect Fathers Now if he should shew himself ready and willing to come down their order was that he should be permitted to follow his own way For by his obedience they said it would be manifest that by the direction of God he had undertaken this troublesome and afflictive way of living But if he refused and would be the servant of his own will nor would with a readiness forthwith obey their admonition 't was their order that he should be pulled down by force When therefore the messenger was come to him and had acquainted him with the command of the Fathers and Symeon's had forthwith put down one of his feet resolving to fulfill the Order of the Fathers the messenger who had been sent to him permitted him to proceed on in his own way and spake these words to him Be strong and behave thy self like a man thy station is of God This truly memorable action of Symeon's which I have related here is omitted by those who have written concerning him Further this person was in so high a manner influenced by the power of divine grace that when the Emperour Theodosius had issued out an Order that the Synagogues of the Jews inhabiting Antioch which had been taken from them by the Christians should be restored to them again he wrote to the Emperour with so much freedome and confidence and reproved him so smartly revering God only his own King that the Emperour Theodosius revoak't his own Orders fulfilled all things in favour of the Christians removed the Praefectus Praetorio who had suggested these things to him from his Government and entreated the most Holy and Aërial Martyr in these express words that he would put up his supplications and prayers for him and impart to him his own blessing Moreover Symeon spent six and fifty years in this afflictive and austere course of life In the fiâ—st Monastery wherein he had been imbued with the precepts of a divine life he spent nine years And seven and fourty in that place called The Mandra during ten years of which time he performed his combat in a certain narrow place he dwelt seaven years in the shorter pillars and thirty years upon a pillar of fourty cubits long His most sacred body after his departure out of this life in the succeeding times was brought to Antioch to wit when Leo swayed the Imperiall Scepter and Martyrius presided over the Church of Antioch at which time also Ardaburius Master of the Orientall Milice came to Symeon's Mandra accompanied with those Military Forces he had about him and with other multitudes and guarded the most pretious dead body of the blessed Symeones to the end that the neighbouring Cities might not meet together and steal it His most holy body therefore is conveyed to Antioch very great miracles having been performed even by the way The Emperour Leo desired it might be given to him by the Antiochians But the Inhabitants of Antioch presented a supplicatory Libell to him wherein were contained these words In regard we have no wall to our City For 't is faln by reason of the wrath of God we have brought hither the most Holy Body that it may be to us instead of a wall and a fortification By which words the Emperour Leo was prevailed upon granted their request and permitted them to enjoy the Holy Body Many of this persons Reliques have been preserved untill our times Even I my self have
2. Theodotus a Montanist 75. 1. 81. 2. Theodotus the Tanner Excommunicated by Victor 90. 1. Theodotus Bishop of Laodicea 138. 1. Theodotus Bishop of Laodicea 284. 2. Theodotus Bishop of Ancyra accuses Nestorius in the Ephesine Synod 404. 2. Theodotus Bishop of Joppa 452. 1. Theodulus a Martyr with Pamphilus 168. 2. Theodulus Bishop of Chaeretap◠280. 2. Theodulus and Olympius Bishops 264. 1. Theodulus's Letter concerning Nestorius and his Heresie 403. 1. Theonas Bishop of Alexandria 138. 2. Theonas Bishop of Marmarica and Secundus Bishop of Ptolemais are Anathematized by the Nicene Synod 219. 2. Theophilus Bishop of Antioch the sixth from the Apostles 63. 1. His Books 65. 1. Theophilus Bishop of Caesarea in Palestine 86. 1. Theophilus is ordained Bishop of Alexandria 337. 2. Theophilus Bishop of Castabali 303. 2. Theophilus Bishop of the Goths subscribed to the Nicene Council 281. 2. Theophronius a Cappadocian Ennomius's Scholar coyns a new Heresie 349. 2. Theotecnus Bishop of Caesarea in Cappadocia 125. 2. 133. 2. Theotecnus Curator of the City Antioch 172. 2. the Authour and Incentive of the Christians persecution ibid. He is executed by Licinius's order 182. 1. Theotimus Bishop of the Arabi 304. 2. Theotimus Bishop of Scythia what his sentiments were concerning Origen's Books 362. 1. Therapeutae why so termed 23. 1. Their Monasteries and course of Life ibid c. Theudas an Impostour 20. 2. Thomas the Apostle called Judas also 14. 2. He preached the Gospel to the Parthians 30. 1. 231. 2. a great Church dedicated to him in the City Edessa 314. 2. Thomas Bishop of Apamia 487. 2. He is a spectatour of the Equestrian Sports contrary to the usage of the Church ibid. Thomas a Monk in Syria feigned himself a fool 494. 1. Thraseas a Martyr 84. 1. Bishop of Eumenia 87. 1. Thrasamundus King of the Vandals in Africa 484. 2. Tiberiopolis a City of Phrygia 394. 1. Tiberius Augustus how affected at Pilate's Relation concerning the Resurrection of Christ. 16. 2 c. Tiberius after Justinus Junior became craz'd managed the Empire together with Sophia wife to Justinus 506. 1 2. He is declared Caesar by Justinus 507. 1. His Character 517. 2. Tigris an Eunuch and a Presbyter 364. 1. Timaeus Bishop of Antioch 135. 2. Timolaus Dionysius Romulus Pausis Alexander and another Alexander Martyrs in Palestine 159. 2. Timotheus Saint Paul's disciple the first Bishop of the Ephesians 31. 2. Timotheus a Martyr in Palestine 159. 2. Timotheus is ordained Bishop of Alexandria 327. 2. 330. 1. 331. 2. Timotheus Aelurus is chosen Bishop by the Alexandrians whilst Proterius was living 430. 1. He was ordained but by two Bishops 430. 2. He wrote a Letter to Leo Augustus concerning his own ordination 431. 1. He is banished to Gangra 433. 1. He is recalled by the Emperour Basiliscus 449. 2. Timotheus Salosaciolus after Aelurus's ejectment is ordained Bishop of Alexandria 433. 1. He flyes to Canopus 454. 1. By Zeno's order he recovers his See ibid. Timotheus after Macedonius's ejectment is ordained Bishop of Constantinople 468. 2. Titus disciple to Saint Paul Bishop of the Cities of Creet 31. 2. Titus Bishop of Bostra 304. 1. Tobias son of Tobias an Edessen 14. 2. Tobias Bishop of Jerusalem 51. 2. Translations of Bishops forbidden 388. 1. sometimes used on account of the Church's necessity ibid. Instances of such Translations 389. 1. They were forbidden by Constantine 599. 2. Tribigildus a Tribune of Souldiers 356. 1. Tripolis a City of Phoenice wherein was the Church of Saint Leontius the Martyer 468. 1. Troïlus the Sophist a prudent man 370. 1. a Native of Side in Pamphylia 384. 1. Tychaeum of Antioch that is the Temple of the publick Genius consecrated in honour of the Martyr Ignatius 414. 1. Tyrannio Bishop of Tyre a Martyr 147. 2. Tyrannus Bishop of Antioch 136. 1. V. VAlens Bishop of Jerusalem 79. 2. Valens a Deacon of Aelia is Martyred 166. 2. Valens the Emperour being baptized by Eudoxius the Bishop becomes an Arian 305. 1. He persecutes the Orthodox 306. 1. He builds an Aquaeduct at Constantinople 308. 2. He dyes 328. 2. Valentinianus is chosen Emperour 305. 1. chuses Valens to be his Golleague in the Empire ibid. dyes 325. 1. had two wives at the same time 325. 2. Valentinianus Placidus son to Constantius and Placidia 382. 1. is proclaimed Caesar by Theodosius ibid. is declared Augustus ibid. Valentinianus Juniour is created Emperour 325. 1. He was Justina's son ibid. Valentina a Virgin Martyred 164. 1. Valentinus an Arch-Heretick flourished at Rome 54. 2. Valentinians Hereticks 63. 2. Valerianus at the beginning of his Reign favoured the Christians 121. 1. His ignominious slavery and captivity in Persia. 660. 1. Valerius Gratus Procurator of Judaea 12. 2. Vararanes King of the Persians 377. 2. persecutes the Christians ibid. Various usages and rites in divers Churches 346. 1 c. Ventidius and Corbulo Romans conquered the Parthians 473. 2. Vetranio turns Tyrant 263. 2. afterwards he became a private man 265. 2. Vettius Epagathus a Martyr at Lyons 69. 2. Victor Bishop of Rome 87. 2. excommunicates the Churches of Asia ibid. He is disswaded therefrom by Irenaeus ibid. Victor Master of the Milice 327. 2. Vigils of the Christians and their fasts before the Feast of Easter 24. 1. Vigil of Easter 95. 2. observed by the Emperour Constantine 613. 1. Vigilius Bishop of Rome refuses to come to the fifth Synod 496. 1. Vindices Officers made in every City by the Emperour Anastasius 475. 1. Vine the Badge of a Centurion's office 125. 1. Virgil's Verses concerning Christ. 654. 1 c. Virgins of the Christians 24. 1. 161. 2. they were registred in the Matricula or Roll of the Church 230. 1. Vitalianus rebels against Anastasius 475. 2. takes Hypatius and Cyrillus Commanders of the Romans ibid. being made Master of the Milice and Consul by Justinus he is slain 478. 1. Vitalis and Misenus Legates of the See of Rome are condemned in a Synod at Rome for ill-management of their Embassie 460. 2. Ulfila Bishop of the Goths 281. 2. 326. 2. Ulpianus a Martyr at Tyre 161. 2. Ulpianus a Sophist wrote an Oration in commendation of Antioch 417. 1. Uranius Bishop of Apamea 304. 1. Uranius Bishop of Meletina ibid. Uranius Bishop of Tyre 278. 2. is deposed 280. 2. Urbanus Bishop of Rome 102. 2. Urbanus president of Palestine 159. 1. is put to death 163. 2. Urbanus Theodorus Menedemus and seventy other Presbyters who had been sent Legates for the Catholicks to Valens are barbarously murdered 314. 1 2. Urbicius or Urbicus Praefect of Rome 61. 2. Ursacius and Valens Arian Bishops 250. 2. condemned in the Sardican Synod 257. 2. present a Penitentiary-Libel to Pope Julius 263. 1. they are deposed in the Synod of Ariminum 273. 2. Ursinus a Deacon of the Roman Church 324. 1. W. WEstern Church when severed in Communion from the Eastern 259. 2. Wisedom of Solomon so the Book of Proverbs was called 64. 1. 66.
joyntly Vales. * In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutually it should be undoubtedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst themselves so 't is corrected in the margin of the Geneva-Edition and so also Sir Henry Savill had mended it in the margin of his copy Vales. l The Maz. Fuk. and Med. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but without doubt we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Latronianus Corrector of Sicily we find mention of this Latronianus in an old inscription at Panormus which is attested by Gualtherus in Tabulis Siculis number 164. D. N. FL. VALERIO LICINIO AUG DOMITIUS LATRONIANUS V. C. CORR. P. S. DEVOTUS N. M. QUE EJUS Gualtherus also in his Annotations upon this inscription quoteth and correcteth this place of Eusebius Vales. m By these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius meaneth the Presbyters who were commonly called Sacerdotes secundi ordinis Priests of the second order which may be collected out of several good Authours as Optatus Milevitanus and Jacobus Sirmondus in his notes upon Sidonius page 78. Hieronymus in his Epitaph on the blessed Paula says There were present the Bishops of Hierusalem and other Cities and an innumerable company of Priests inferioris gradus of the lower order c. So also says Gregor Nazianz. in Carm. Jamb de vitâ sua pag. 6. Hence comes this distinction the Bishops in the Church sate in more losty thrones the Presbyters sitting on both hands on lower seats and the Deacons standing by in white garments saith the same Greg. Naz. in his dream De Ecclesiae Anastasia pag. 78. Eusebius also in his description of the Church of Tyre allotteth the thrones which were in the Church next the Altar to the Bishop and Presbyters but the benches to the Deacons where also he calls the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those which have the second places next the Bishop See S t Augustin's 148 th Epistle Vales. a This Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the Estates of the Christians is here put in a wrong place for the Epistle which follows says not a word concerning the Estates of the Christians This Title might better have been prefix't before Chap. 5. where we have two several Decrees of Constantin's concerning the Estates of the Christians Therefore very well do the old Maz. and Fuk. M. SS make no distinction of a Chapter in this place Vales. * See B. 9. Chap. 9. note f. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius mentions these Folles at the close of his book De Mensur Pondcrib He speaks of two sorts of them the first he calls the small Talent consisting of 208 denarii The value of the other he says is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo minuta two minutes or mites See the Learned Petavius's Diatriba concerning the Follis at the end of his notes on Epiphan pag. 431 c. Edit Paris 1622. c Concerning these Vicarii praefectorum Deputies of the Prefects we have treated in our notes on the 14 th book of Amm. Marcellinus pag. 17. where we shewed that there was a difference between acting for a Prefect and acting for the Prefects He may be said to act for a Prefect whom the Prefect of a City or Prefect of the Pretorium orders to supply his place in any special business But he may be said to act for the Prefects who exercises a Deputies power ordine Codicillorum See the place now cited in those notes The title given to these Vicarii at this time was Perfectissimus see book ◠chap. 9. note f. not Clarissimus or Spectabilis This we are informed of from Constantine the Emperours Rescript to Probianus Procunsul of Africa which Augustine relates in his 68 th Epistle and in his 3 d book against Cresconius cap. 70. Vales. a In the most ancient Maz. and Fuk. M. SS this is called the Sixth Chatter which is true if I mistake not See the foregoing chap. note a. Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomini Romano upon the Roman name b In the Med. Maz. Fuk. and Savil. M. SS we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most honoured and our dearest Anulinus We have the Relation of Anulinus in answer to this Rescript of Constantine's in Augustin's 68 Epistle But Eusebius inserts these Rescripts in a preposterous kind of Order For Constantin's Letter to Cecilianus the Bishop and his Rescript to Anulinus ought in order to precede Constantin's Letter to Miltiades Bishop of Rome For all those Letters have a relation to the Roman Synod which was summoned upon the account of Cecilianus when Constantine and Licinius were both the third time Consulls in the year of Christ 313. Vales. a Here we follow that emendation of this place which is set at the Margin of Turnebus's M. S. who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affinity in this place reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobility For Constantine was extracted from a Royal descent he derived his pedigree from Claudius the Emperour Vales. b The best Comment upon this place is the 54 th chap. of book 1. of Constantin's Life The Militia amongst the Roman's was twofold the Militia Castrensis or the Militia imploy'd in all Martial Affaires and the Militia civilis which in Theodosius's Code is called the Militia Cohortalis the militia imploy'd in Civil Affaires Those that were listed into this Militia Cohortalis were by the Latines commonly call'd Officiales or Apparitores and by the Greeks generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Themist 1. Orat. pag. 38. Chrysost. Homily 1. upon the first Epist. to Corinth pag. 8. and pag. 10. Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrysost. Hom. 1. upon Saint Matthew is us'd for Apparitoris Officio fungi to execute an Apparitours Office But the Greeks sometimes for distinction's sake of the Militia Castrensis called these Apparitores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City Apparitours So Eusebius in the place above quoted and Themistius in his 17 th Orat. pag. 457. makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Eusebius i. e. the Apparitours of the Presidents and Prefects of the Praetorium who gathered the Tributes which belonged to the Treasury Vales. c This passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Christoph. and Langu◠render'd mortuos the dead but I cannot admit of this version What Law this of Licinius's was 't is difficult to resolve It seems to have belonged to the Testaments of Dying people it was abrogated by Constantine after Licinius was overcome by him Vales. d Eusebius uses this terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs here at book 8. chap. 14. see note c. there where he treats concerning Maximinus the Eastern Tyrant but in his first book De vita Constant he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ways of getting money The Ancient Greeks us'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sence There is extant a book of
to maintain that the Dialogue Xenωn differed from that intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it must be said that Xenωn was not the proper name of any man but that thereby is rather meant the whole School of Origen wherein the Auditors and Schollars coming from divers parts of the world were conversant Which in my judgment is the truest 'T is certain if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a proper name it would have the accent in the last syllable save one Vales. a This beginning is too abrupt especially in regard that digression concerning Origen went before Therefore in my judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should precede here and the beginning of the next period should run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But his answer was c. Vales. * Or before a Catholick or general disquisition †Or reproach b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again it should in my judgement be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heretofore although this reading be disagreeable to all our copies For 't is opposed to what follows to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now Valesius c The reading in the Florentine M. S. pleases me best which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not hope Epiphanius to arrive in your own Country Moreover Baronius does deservedly deride these predictions of Epiphanius and Chrysostome as fabulous and forged Socrates relates them not for true and certain and in my judgment they are altogether miâ—becoming Holy men and Bishops Vales. d Baronius does indeed place that contest between Epiphanius and Chrysostome on the year of Christ 402. But concerning Epiphanius's death he dissents from Socrates Sozomen and the other writers who tell us that Epiphanius died soon after in his return to his own Country And yet Baronius confesses he knows not what year Epiphanius died on Which I cannot wonder at enough For whereas Baronius follows Socrates and Sozomen in the fore-going account of that contest which hapned between those two eminent men what reason had he to dissent from them about the death of Epiphanius They might indeed have been mistaken in their relating the mutual predictions between Epiphanius and Chrysostome nor is it sufficiently manifest whether or no they predicted those accidents to one another But the things which hapned to each of them are most certain nor could Socrates and Sozomen be ignorant hereof the latter of whom was born at Salamine over which City Epiphanius had been Bishop and both of them were almost Epiphanius's contemporaries It ought therefore to be look't upon as certain from the Testimony of these Writers that Epiphanius died at the close of the year 402 or at least on the beginning of the year following before the Synod ad Quercum Theophilus informs us hereof in his Epistle to Saint Jerome which Epistle Jerome has prefixâ— before Theâ—â—bilus's Paschal Epistles which he translated into Latine For in thâ—t Epistle Theophilus speaks these words concerning Chrysostome then condemned Sed ille ut caetera ejus flagitia taccam c. But he not to mention his other Crimes admitâ—ed the Origenists to a familiarity with himself and preferred many of them to the Sacerdotall Office on account of which fact he â—â—dned the heaâ—t of that man of God Epiphanius of Blessed memory who shined a bright Star in the world amongst the Bishops and therefore has deserved to hear Babylon is fallen iâ— fallen Where you see Theophilus does speak of Epiphanius as then dead for he terms him a man of blessed memory and he intimates that he was dead before Chrysostome's condemnation Vales. * Darkly or obscurely a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover the Emperour c. I had rather it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the Emperour c. Moreover Chrysostome affirms the contrary to what is said here in his Epistle to Innocentius For he says that the Emperour commanded Theophilus to come to Constantinople alone to plead his cause but that he came thither accompanied with many Bishops Notwithstanding these things may be reconciled if we say that the Emperour gave Theophilus this order at the beginning when the Monks had gone to him But afterwards at the instigation of his Wife Eudoxia who was angry with Johannes the Emperour commanded Theophilus to bring the Bishops out of Egypâ— with him Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculâ—â— renders it inflexible Christophorson contumacious I would rather translate it inexorable for we fall down at their knees whom we entreat Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Euseb. book 7. chap. 11. note k. †This was termed Synodus aâ— Quercum the Synod at the Oake c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Civill Law term and we have rendred it accordingly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an Exception Now one kind of an Exception is a refusall of the Judges Vales. d John Chrysostome in his Epistle to Innocentius does attest that he was put on Shipboard late in the Evening and carried into banishment Upon which account Baronius at the year of Christ 403. charges Socrates with a mistake here But if we weigh Socrates's words more attentively we shall find them in no wise differing from Chrysostome's Narrative For Socrates says only that John Chrysostome surrendred himself to the Emperours Officers about Noon therefore the Emperours Officers might detain him in custody till the Evening that he might be conveyed into banishment with more secresie in the night Vales. a Yea he communicated with them before Johannes's case was inquired into So Sozomen tells us book 8. chap. 17. Vales. b This Town 's name is written variously Hierocles Theophanes Cedrenus Nicephorus and Moschopulus call it Pranetum Sozomen terms it Pronetum In Stephanus 't is named Pronectus In the Putingerian Table it is called Pronetio Vales. c Mannours or Farms in the Country which were at some distance from the City were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have remark't in our notes on Eusebius book 7. chap. 11. note k. which the Latines do sometimes call Suburbana Wherefore Ortelius in his Thesaurus Geographicus is mistaken in his supposing Marianae to be the Suburbs of Constantinople whenas it was a Village so called from its builder Sozomen book 8. chap. 18. says this Village was then in the Empress Eudoxia's possession Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is the reading in Georgius Alexandrinus's Life of John Chrysostome Vales. * Or made against * The first clause of this saying occurs at Eccles. 12. 11. b Dioscorus Bishop of Hermopolis was dead before the convention of the Synod at the Oak nor was he buried in the Church at the Oak but in S t Mocius's Church as Sozomen attests book 8. chap. 17. S t Mocius's Church was at Constantinople as we are informed by Procopius and others Wherefore
M. SS is truer thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those other five persons in the Fourth Action of the Chalcedon-Synod pag. 232 the reading is the same with this last mentioned as likewise that in Nicephorus Vales. * That is Christ. †Or person ‖ Or nomination * Or delay †Or in certain papers q There is extant a Supplicatory Libell presented to the Emperour Marcianus by the Monks in the Fourth Action of the Chalcedon-Synod pag. 237. In this Libell the Monks request of the Emperour that an Oecumenicall Synod might be convened which the Emperour had before given order to be assembled which might consult the safety of all persons and that the Monks might not be compelled by violence to subscribe Those Monks belike did not believe that Synod to be Oecumenicall at which Dioscorus and the other Bishops of Egypt were not present They requested therefore that Dioscorus might be wholly restored as may be seen in another Libell which is recited afterwards Vales. * Or he ought to partake of the Synod * Or brought an Excommunication upon Leo. r As to my self it seemeth I have restored this place very happily For of these three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this instant I have made one in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Judges desired c. But Nicephorus perceiving this place to be corrupted by adding a word made it good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. From this instant the Judges ordered c. Which emendation is contradicted by the Authority of the Acts and contrary to Evagrius's mind For the Sâ—cular Judges who by the Emperour's order were present at the Synod never Commanded that Leo's Letter should be inserted into the definition of the Faith but only desired that of the Bishops which nevertheless was denied them by the Bishops as 't is apparent from the Fifth Action pag. 250. Vales. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeable to must be understood For the Bishops did not make answer that they believed Leo according as Christophorson renders it but that they believed with Leo or as Leo did believe as Langus and Musculus have rightly rendred it For thus they had acclaimed as Leo does so we believe as it occurs in the fifth Action Vales. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus has mended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Leo. But I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Leo's opinion For so the Judges speak in the Fifth Action of this Councill pag. 250. Further before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ought seems necessary to be added Vales. u In the Fifth Action of the Chalcedon-Councill 't is written adverbially thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibly and indivisibly and inconfusealy Vales. vv Before these some words seem to be wanting in the Greek-Text which from the Acts of the Chalcedon-Councill may be supplied after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops intreated them to go into the Oratory of the Holy Euphemia's Church Further the mistake of Langus and Christophorson is to be taken notice of here who have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of the Holy Martyr Euphemia The Synod of Chalcedon was indeed assembled in the Temple or Church of Saint Euphemia But the Treaty or Conference concerning the Faith was held in the Oratory of the said Church according as the Emperour had given order in the Allocution which is recited in the Councill pag. 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet in the Oratory or Quire of the most Holy Church For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrium is taken for the Church as it appears from the Third Action of the Chalcedon-Synod where the Bishops are said to have met in the Martyrium of the most Holy and Victorious Martyr Euphemia And in the other Actions of that Councill the same Bishops are said to have come together into the most holy church of the same Martyr In regard therefore 't is manifest that the Oratory wherein some few of the Bishops met only to treat concerning the Faith together with Anatolius and the Deputies of the Romish See was part of Saint Euphemia's Church it remains to be inquired what part of the Church that was Saint Euphemia's Church consisted of three spacious Edifices the first whereof was an Atrium or Court The second the Basilico or the Church it self the third the Altar built in form of a Cuppolo as Evagrius tells us in the third chapter of this book The Oratory therefore is the same with the Altar which now a days we term the Choire or Quire Nor has our Evagrius done right in making use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Oratory for the Emperour had not ordered the Bishops to meet in the Martyrium but in the Oratory of the Martyr as we have now said Vales. * See chap. 4. †Or to the Divine heighth ‖ Or by the Emperour's order * Ordained or Constituted x Not a Metropoliticall Right or Priviledge but the name of a Metropolis only was given to the City of Chalcedon for these are the words of the Emperour Marcianus's Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We have Decreed that the City of the Chalcedonensians wherein the Synod of the most Holy Faith was convened should have the priviledges of a Metropolis honouring it with the name only to wit its proper dignity being preserved to the Metropolis of the Nicomedians But although the Emperour in these words seems to adorn only the City it self of the Chalcedonensians with the Title of a Metropolis yet that priviledge belongs even to the Church of the Chalcedonensians also From that time therefore the Bishop of Chalcedon had the honour of a Metropolitane but had no Metropoliticall Right or Priviledge because the Emperour by this Law would have nothing diminished from the dignity of the Bishop of Nicomedia The Bishops of this very Councill have determined or judged the same thing in the Cause of the Bishops of Nicomedia and Nicaea For whereas Nicaea by the Emperour's Rescript had obtained the honour of a Metropolis the Judges and Bishops who were in the Councill made answer that this honour had been given only to the City by the Emperours nor could the Bishop of Nicaea by this Law arrogate to himself a Metropoliticall Right or Priviledge but was only preferred before the other Bishops of the Province Bythinia so that he was accounted in the second place after the Metropolitane as may be seen in the Thirteenth Action Further what the Metropoliticall Rights and Priviledges were we are informed from the Canons of the Nicene Councill to wit that the Ordinations of Provinciall Bishops should not be made without the Metropolitan's consent and that the Metropolitane Bishop should have a power of calling out the Provinciall Bishops to a Councill of his own Moreover in the
has prevailed that Area should be called Curtes Graecians likewise term Curtis wherein Hens are fed and Oxen stalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Apollonius informs us in book 3. Argonautic pag. 134 and his Greek Scholiast and Harpocration in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Areae of Churches are mentioned in Law 4 Cod. Theod. de his qui ad Ecclesias confugiunt Ut inter templum quod parietum descripsimus cinctu Januas primas Ecclesiae quicquid fuerit interjacens five in cellulis five in domibus hortulis balneis areis atque porticibus confugas interioris templi Vice tueatur The Greek Constitution there related runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Areas This Law of Theodosius is related in book 7. Capitular Caroli M. Tit. 125 where nevertheless instead of areae atrium is made use of Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Musculus seems to have read and then it must be rendred thus proceeding from hence to those passages which lie c. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson and Musculus render it right Atrium Indeed the Old Translatour of the Gospell whereever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs renders it Atrium Besides in the Old Glosses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded Atrium Victorinus Petabionensis on the Revelation of Saint John says Aula atrium dicitur vacua inter parietes area Aula is termed Atrium an empty Space between walls Yet Isidorus book 5. Origin distinguishes Aula from Atrium But I agree rather with Victorinus In the Itinerarie of Antoninus the Martyr there is mention of the Atrium of the Constantinian Church Further notice is to be taken that in the Contents of this Chapter Exhedrae is made use of instead of Aula Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words seem to be transposed here which I would rather read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place there were first the Atrium then the Porticus's on both sides For to those who went out of the Church first of all occurred the Aula then the Porticus's on the right and left hand of the Atrium and after that the Porch Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the greater Churches for the most part there were streets wherein was kept a Market of things vendible on the Festival of that Martyr to whom the Church was dedicated Which thing the Ancients therefore observed that the sight of the Porches might be fairer and that there should be nothing which might hinder their lights So at Rome before the Church of the Apostles there was a Street as Prudentius attests At Alexandria also there was a Church at the great Street as Athanasius informs us in his Epistle ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be a Scholion added to explain the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless you had rather write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it must be rendred thus in the very midst of the broad Street being most c. Vales. * Or Sight f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things seen within as 't is mended at the margin of Turnebus's Copy Vales. * Sacred Presents or Gifts †Or Rich. ‖ Or Beauties a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ennobled or Honoured as the reading is in his Panegyrick concerning Constantine's Tricennalia chap. 9 where the same words are repeated Vales. * Or Mystick †Or Honours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy and in the Kings Sheets Vales. b Besides Eusebius's testimony there are many things which perswade us to think that Helena the Mother of Constantine was a woman of a singular prudence For whereas she had the Emperour Constantine always obedient to her even to the very last day of her life this very one thing is an argument of her singular prudence This also was an evidence of her great wisdome that she abused not the riches of her Son and the height of the dignity of Augusta to Luxury and Voluptuousness but with her own liberality succoured the Provinces Cities and private persons And whereas she entirely loved her own Grand-children the Sons of Constantine she took care of this above all that no one of Constantius's children brethren to Constantine should snatch the Empire from them Wherefore as long as she lived she always detained them Exiles as 't were sometimes at Toloùse in France as Ausonius writes otherwhiles at Corinth as Julianus relates in his Letter to the Corinthians A fragment of which Letter is extant in Libanius in His Oration pro Aristophane Corinthio pag. 217 where Libanius terms Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crafty mother-in-Law and attests that by her advice and Step-mother-hatred Constantius Father to Julian had been conveyed up and down this way and that way Vales. * In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonalty †See the Sept. vers of Psal. 132. v. 7. * Or Of the Birth †Or Of the Ascent ‖ Or God with us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has not rightly exprest the force of the Greek word who renders it in terris nasci to be born in the earth For Eusebius says more viz. that the Lord for our sake would be born in a Cave under-ground Saint Jerom's words in his Epitaph of Paula are these Bethlehem in Specum Salvatoris introiâ—ns entring into Bethlehem and into the Cave of our Saviour And a little after orare in Speluncâ in quâ virgo puerpâ—ra dominum infantem fudit to pray in the Cave wherein the Child-bed-Virgin brought forth the infant Lord. Whence by the by it appears that where-ever Eusebius has made use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it ought to be rendred Specum or Speluncam a Cave For so the Latines term it not antrum a den as Christophorson renders it Vales. * Or Studies of Elegancy b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I approve not of Christophorson's translation who renders it aulaea For aulaea befit a scene rather than agree with a Church I chose therefore to translate it Vela Curtains for there were Curtains in Churches And they were made use of both in the doors of Churches concerning which see Epiphanius in his Epistle to John Bishop of Jerusalem which Letter Saint Jerome has done into Latine and about the Altar also of which sort some are to be seen even at this time amongst us Further the Curtains which hung before doors were by Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word occurs in Chosroes's Letter recorded in Theophilactus Simocatta Book 5 Chap. 14. c. See Evagr. Eccles. Histor. Book 6 Chap. 21 note f. Vales. †Or Exalted
Church joyns many to his own impiety To confute the perfidiousness of which persons a Synod of 318 Bishops being conven'd at Nicaea a City of Bithynia ruin'd all the subtil devices of the Hereticks by the opposition of the term HOMOOUSIOS 't is plain enough that those words were not written by Eusebius but were added by Saint Jerome who interpolated Eusebius's Chronicon by inserting many passages on his own head For to â—mâ—t that â—â—mely that the mention of the Nicene Synod is here set in a forreign and disagreeable place who can ever believe that Eusebius would have spoken in this manner concerning Ariâ—â— or would have inserted the Term HOMOOUSIOS into his own Chronicon Which word always displeased him as we shall see afterwards How should Eusebius say that there were three hundred and eighteen Bishops present at the Nicene Synod when in his Third Book concerning the Life of Constantine he writes in most express words that something more than two hundred and fifty sate in that Synod Yet I don't doubt but the Ecclesiastick History was finished by Eusebius some years after the Nicene Synod But whereas Eusebius had resolved to close his History with that Peace which after Diocletian ' s Persecution shone from heaven upon the Church as he himself attests in the beginning of his work he designedly avoided mentioning the Nicene Synod least he should be compell'd to set forth the strifes and broils of the Bishops quarrelling one with another For Writers of Histories ought chiefly to take care of and provide for this that they may conclude their work with an illustrious and glorious close as Dionysius Halicarnassensis has long since told us in his comparison of Herodotus and Thucydides Now what more illustrious Event could be wish'd for by Eusebius than that Repose which by Constantine had been restored to the Christians after a most bloudy Persecution when the Persecutourâ— being every where extinct and last of all Licinius taken off no fear of past mischiefs was now left remaining With this Peace therefore Eusebius chose to close his History rather than with the mention of the Nicene Synod For in that Synod the Divisions seem'd not so much composed as renewed And that not by the fault of the Synod it self but by their pertinacious obstinacy who refused to acquiesce in the most whole some determinations of the Sacred Council And Let thus much suffice to have been said by us in reference to the Life and Writingâ— of Eusebius It remains that we speak something concerning his Faith and Orthodoxy And in the first place I would have the Readers know that they are not to expect here from us a defence of Eulebius For it belongs not to us to pronounce concerning matters of this nature in regard in these things we ought rather to follow the Judgement of the Church and the Opinion of the Ancient Fathers Wherefore we will set down some Heads onely here whereon relying as on some firm foundations we may be able to determine with more of certainly concerning Eusebius ' s faith Whereas therefore the Opinions of the Ancients in reference to our Eusebius are various and some have thought that he was a Catholick others an Heretick others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a person of a doubtfull and wavering faith we must enquire to which opinion chiefly we ought to assent 'T is a constant Rule of the Law in doubtfull matters the more favourable and milder opinion ought to be embrac'd Besides whereas all the Westerns Saint Jerome onely excepted have entertained honourable sentiments concerning our Eusebius and whereas the Gallican Church hath enroll'd him amongst the number of Saints as may be gathered from Victorius Aquitanus Usuardus and others without question 't is better that we should subscribe to the Judgment of our Fathers than to that of the Eastern Schismaticks Lastly whose authority ought to be greater in this matter than that of the Bishops of Rome But Gelasius in his Book De Duabus Naturis has recounted Our Eusebius amongst the Catholick Writers and has recited two authorities out of his Books Moreover Pope Pelagius terms him the most honourable amongst Historians and pronounces him free from all Spot of Heresie notwithstanding he had highly commended heretical Origen But some body will say that the Judgment of the Easterns is rather to be followed in regard the Easterns were better able to know Eusebius as being a man of their own language But it may be answered that there are not wanting some amongst the Easterns who have thought well of Our Eusebius Amongst whom is Socrates and Gelasius Cyzicenus But if the judgment of the Seventh Oecumenical Synod be opposed against us Our answer is in readiness For Eusebius ' s Faith was not the subject of that Synod's debate but the worship of Images In order to the overthrowing whereof when the Adversaries a little before conven'd in the Imperial City had produc'd an Evidence out of Eusebius's Letter to Constantia and laid the greatest stress thereon the Fathers of the Seventh Synod that they might lessen the authority of this Evidence cryed out that Eusebius was an Arian But they did this by the by onely from the occasion and hatred of that Letter not designedly or after a cognizance of the Cause They do indeed produce some passages out of Eusebius whereby they would prove that he adher'd to the Arian Opinion But they make no difference between Eusebius ' s Books before the Nicene Council and those he wrote after that Council which nevertheless ought by all means to be done to the end a certain and just sentence might be pronounc'd concerning Eusebius ' s faith For whatever he wrote before the Nicene Synod ought not be objected and charg'd as a fault upon Eusebius Farther Eusebius ' s Letter to Alexander wherein he intercedes with him for Arius was doubtless written before the Nicene Synod Therefore that Testimony of the Fathers of the Seventh Synod against Eusebius although it has the greatest autority yet seems to us a rash judgment before the matter was heard rather than a Synodal Sentence But the Greeks may have leave to think thus concerning our Eusebius and to call him a Borderer upon the Arian Heresie or even an Arian But who can with patience bear Saint Jerome who not content to term him Heretick and Arian does frequently stile him a Ring-leader of the Arians Can he be justly termed a Ring-leader of the Arians who after the Nicene Synod always condemned the Opinion of the Arians Let his Books De Ecclesiasticâ Theologiâ be perused which he wrote against Marcellus long after the Nicene Council We shall find what I have said that they were condemn'd by him who would affirm that the Son of God was made of things which are not and that there was a time when He was not Athanasius does likewise attest the same thing concerning Eusebius in his Letter about the Decrees of the
of the Syriack and particularly out of the Hebrew tongue whereby he plainly intimates himself to have been converted from being a Jew to the faith of Christ. He makes mention also of other things as contained in the unwritten traditions of the Jews Now not onely he but also Irenaeus and all the Antients doe call the Proverbs of Solomon the book of Wisdom that contains the Precepts of all Virtue and treating of those books which are termed The Apocrypha he relates that some of them were forged by certain Hereticks in his times But we must now proceed to another Writer CHAP. XXIII Concerning Dionysius Bishop of the Corinthians and the Epistles he wrote ANd first we are to speak of Dionysius who had the Episcopal Chair of the Corinthian Church and liberally and copiously communicated his divine labours not onely to those committed to his charge but also to such as inhabited Countreys remote and at a great distance rendring himself most serviceable and usefull to all persons by those general Epistles he wrote to divers Churches Of which number one is that to the Lacedaemonians containing the first rudiments of and institutions in the true Faith and moreover an exhortation to Peace and Unity Another of them is that to the Athenians which is excitatory to Faith and to lead a life answerable to the Precepts of the Gospel in which point he reproves the negligence of the Athenians who had in a manner apostatized from the Faith since the time that Publius their Bishop suffered Martyrdom during the persecutions which then happened he makes mention also of Quadratus who was constituted their Bishop after the Martyrdom of Publius and attests that by his labour and industry the congregations of the Christians were re-assembled and the ardour of their faith revived and re-kindled He relates moreover that Dionysius the Areopagite who was converted to the Faith by the Apostle Paul according to the account given in the Acts of the Apostles was made the first Bishop of the Athenian Church There is also extant another Epistle of his to the Nicomedians wherein he impugneth the Heresie of Marcion and strenuously asserts and defends the exact Rule of Truth He wrote likewise to the Church at Gortyna and to the rest of the Churches in Creet and commends Philip their Bishop because the Church under his charge was renowned for many signal acts of fortitude and admonishes them to use caution against the deceit and perversness of Hereticks And in the Epistle he wrote to the Church of Amastris together with the other Churches throughout Pontus he mentions Bacchylides and Elpistus as being the persons that incited him to write he annexes likewise several expositions of holy Scripture and by name mentions Palma their Bishop He recommends to them many things concerning marriage and chastity and commands those that recover from any lapse whatsoever whether vitiousness or Heretical errour to be affectionately received In the same Volume is contained another Epistle to the Gnossians wherein he admonishes Pinytus the Bishop of that Church not to impose the heavy yoak of continency upon the brethren as if 't were necessary but to have a regard to the infirmity of most men To which Pinytus returning an answer does greatly admire and extol Dionysius but withall exhorts him that in future he would impart stronger food and nourish up the people under his charge by sending again to them some letters that contain more perfect and solid doctrine least being continually accustomed to such milky expressions they should grow old in a childish discipline In which Epistle both the Orthodox Faith of Pinytus and his sollicitude for the proficiency of those under his care his eloquence also and understanding in divine matters is most accurately and to the life represented Moreover there is extant an Epistle of Dionysius's to the Romans superscribed to Soter at that time the Bishop there out of which it 's not amiss here to insert some words wherein he much commends the usage and custome of the Romans observed by them even untill the times of the persecution raised in our own age he writes thus For this hath been your custome even from the beginning of your conversion to Christianity to be divers ways beneficial to all the brethren and to send relief to most Churches throughout every City sometimes supplying the wants of such as are in necessity at others furnishing those brethren with necessaries that are condemned to work in the mines By such charitable gifts which from the beginning you have been accustomed to transmit to others being Romans you retain the custom received from your Roman fore-fathers Which usage your blessed Bishop Soter has not onely diligently observed but greatly improved being both instrumental and ready in the conveyance of your bounty designed for the Saints and also comforting with blessed words as a tender and affectionate father does his children those brethren that come as strangers to you In the same Epistle also he makes mention of the Epistle of Clemens to the Corinthians and manifests that 't was very antiently customary to recite it publickly in the presence of the Church for he says This day therefore being the holy day of the Lord we have now passed over wherein we read over your Epistle which as also the former Epistle of Clemens's written to us we continuing to read henceforward shall abound with most excellent Precepts and instructions Further the same Writer speaking of his own Epistles which by some forgers were corrupted says thus For I wrote some Epistles being thereto requested by the brethren but the emissaries of the devil have filled them with darnell expunging some passages out of them and adding other some for whom a Woe is reserved It s no wonder therefore that some attempt to adulterate the holy writings of the Lord since they have basely falsified such as are of an inferiour authority Besides these there is extant another Epistle of Dionysius's written to Chrysophora a most faithfull Sister to whom he writes what is agreeable and imparts to her such Spiritual food as is convenient for her Thus much concerning the writings of Dionysius CHAP. XXIV Concerning Theophilus Bishop of the Antiochians THere are extant of this Theophilus's whom we declared to have been Bishop of the Antiochian Church three books written to Autolycus containing the first rudiments of the Faith He has another Tract also extant entitled Against the Heresie of Hermogenes wherein he quotes authorities out of the Revelation of St John there are besides some other books of his wherein are delivered the first principles of our Faith Moreover whenas in that age the Hereticks like darnell did nevertheless corrupt the pure seed of the Apostolick doctrine the Pastours of Churches were every where very earnest and industrious to chase them away being as it were savage and wild beasts from the sheep of Christ partly by admonishing and exhorting the brethren and partly by encountring
Macrianus therefore having treacherously betrayed one of the Emperours which preceded him and made War upon the other was immediately extirpated and together with his whole family became extinct Gallienus was now proclaimed and by common consent received Emperour he was both an old Emperour and a new for he was before them and also survived them for according to that which was spoken by the Prophet Esaias Behold the former things are come to pass and new things shall now rise up For as a cloud rising up before the rays of the fun overshadoweth it for a while and appears to be substituted into the place thereof but when the cloud has gone over it or is dissolved the sun which before was risen seems then to arise again so Macrianus who set himself before and approacht the very Empire of Gallienus now is not for he never was but Gallienus as he was Emperour before so he now continues to be And the Empire it self having deposited its old Age as it were and being cleansed from the dregs of its former improbity now flourisheth with greater vividness is seen and heard of at a larger distance and spreads its fame in all places He afterwards declares the time when he wrote these things in these words It now again comes into my mind to contemplate the years of our Emperour For I see how those most impious persons who had so great a name are in a short time become most obscure But our most Pious and Religious Emperour having passed his seventh is now in the ninth year of his Empire in which we are about to solemnize the Festivals CHAP. XXIV Concerning Nepos and his Schism BEsides Dionysius wrote two Books concerning the promises The occasion of his writing these Books was Nepos an Aegyptian Bishop who taught that the promises which were made to the Saints in the sacred Scriptures should be performed in the Jewish sence and affirmed that there was to come a thousand years state upon earth which should be spent in bodily pleasures Now he supposing he could confirm his own opinion out of John's Revelation wrote a Book upon this Question and intitled it A Confutation of the Allegorical Expositors which piece Dionysius confutes in his Books concerning the Promises In the first Book of which he proposeth his own opinion concerning the Question In the second he discourseth concerning the Revelation of John where in the very beginning he makes mention of this Nepos and writes thus concerning him But because they produce a Book of Nepos's on which they rely very much as if it did infallibly demonstrate that the Kingdom of Christ should be set up on earth indeed for several other things I commend and love Nepos for his faith his industry and study in the Scriptures and also for the many Psalms and Hymns he composed with which many of the Brethren are even at this time much delighted And I reverence the man for this reason chiefly because he is dead But I judge truth most to be beloved and to be the most precious of all things It is our duty to praise and freely to commend what-ever is truly said but we are also to examine and correct what-ever unsound opinion appears to have been committed to writing Now could he be present and discusse his opinion by word of mouth then a bare discourse by Questions and Answers without any writing might suffice to convince and reduce the adverse party to an agreement But since there is a Book published and as to some it seems a most perswasive one since some Teachers look upon the Law and the Prophets to be of no value neglect to follow the Gospels have small esteem for the Epistles of the Apostles and promise great things concerning the Doctrine of this Book as containing some great and hidden Mystery since they will not suffer the more ignorant of our brethren to think of any thing that is sublime and great neither of the glorious and truly divine advent of our Lord nor of our Resurrection from the dead our gathering together to him and our being made like him But perswade them to think that men hope for nothing in the Kingdom of God but abject and mortal things such as they now hope for It is necessary we enter into a dispute against our Brother Nepos as if he himself were present After some words he continues saying When I was in the Province of the Arsinoitae where as you know this opinion was long since propagated so far that there were Schisms and revoltings of whole Churches together having convened the Presbyters and Teachers of the Brethren in every particular Vilage such Brethren also as had a mind to come being present I advised them that there might be researches made into this Doctrine in the presence of a publick Assembly And when they produced this Book as a defence and an impregnable bulwark sitting with them three whole days together from morning till evening I endeavoured to discusse the contents thereof In all which time I did extraordinarily admire the constancy of the Brethren their love to truth and the great quickness and readiness of their understanding with so much order modesty and moderation did we propose Questions propound doubts and yield our assents For we took special care never pertinaciously to defend our former opinions when once they were found to be erroneous neither did we shun the objections of others But to the utmost of our power we endeavoured to keep close to the points of the present Question and confirm them as well as we could Neither if we were convinc't were we ashamed to be perswaded out of our opinion and consent with others But with a good conscience unfeignedly and with hearts displai'd to God we received what-ever was grounded upon the demonstrations and declarations of the sacred Scripture In the conclusion the chief maintainer and champion of this Doctrine by name Coracio confessed and made a protestation to us in the Audience of all the Brethren there Assembled that he would no longer adhere to this opinion nor dispute concerning it nor mention it nor preach it so powerfully was he convinc't by the Arguments which had been brought against it And the rest of the Brethren which were present rejoyced at this conference and at the reconciliation and unanimity which was amongst all men CHAP. XXV Concerning the Revelation of John HAving interposed some words he afterwards says thus concerning the Revelation of John Indeed some of our Ancestours disowned and wholly rejected this Book confuting every Chapter and demonstrating it to be an unknown and senseless work and that the Title is forged for they say it is not John's Neither is it a Revelation because it is covered over with so thick and dark a vail of Ignorance And that not onely no Apostle but also no holy or Ecclesiastick person could have been the compiler of this
one towards another Such was the occasion of Johannes's grudge against Severianus CHAP. XII That Epiphanius coming to Constantinople held Assemblies and performed Ordinations contrary to Johannes's mind that he might gratifie Theophilus NOt long after this Epiphanius the Bishop comes again out of Cyprus to Constantinople induced thereto by Theophilus's perswasives he brought along with him a copy of a Sentence of a Synod wherein he had not declared Origen to be Excommunicate but had condemned his Books only Arriving therefore at Saint John's Church which is distant from the City seven miles and coming ashoar he celebrated an Assembly and ordained a Deacon after which he entred into the City That he might gratifie Theophilus he declined Johannes's invitation and lodged in a little private house And having called together those Bishops who were then at Constantinople he produced a copy of the Sentence of condemnation against Origen's Books and recited it to them having nothing to say against those Books only he and Theophilus were pleased to reject them Some of the Bishops out of that reverential respect they bore Epiphanius subscribed this Decree of the Synod but very many of them refused to do it Amongst which number was Theotimus Bishop of Scythia who made this answer to Epiphanius I said he will neither be injurious O Epiphanius to a person who has long since ended his life piously nor dare I attempt so impious a fact as to condemn what our Predecessours have in no wise rejected especially when I do not know of any ill doctrine in the Books of Origen After this he produced a Book of Origen's which he began to read and shewed the Ecclesiastick expositions of Scripture which occur'd therein And then he subjoyned these words They who are injurious towards these writings perceive not that they fix a reproach upon those very Books concerning which these are written This was the return which Theotimus a person eminent for his piety and rectitude of life made to Epiphanius CHAP. XIII What this Writer can say in defence of Origen BUt in regard such as delight in reproaching have imposed upon many persons and disswaded them from reading Origen as being a blasphemous Authour I judge it not unseasonable to discourse a little concerning them Vile and despicable men who of themselves cannot arrive at an eminency are desirous of getting a name from discommending those who are better than themselves The first person affected with this distemper was Methodius Bishop of a City in Lycia named Olympus Then Eustathius who for some small time Presided over the Church in Antioch After him Appollinaris and lastly Theophilus This Mess of Revilers have calumniated Origen but proceeded not in one and the same method For one has broke out into an accusation against him upon one account another upon another whereby each of them hath sufficiently demonstrated that he has fully approved of whatever he has not found fault with For whereas one has blamed him in particular for one opinion another for another 't is manifest that each of them has wholly admitted as true what he hath not cavilled at his silence approving of that which he has not found fault with Methodius indeed when in his books he had in many passages severely inveighed against Origen does notwithstanding afterwards unsay as it were what he had written and admires the man in the Dialogue to which he gave the Title of Xenωn But I do affirm that an addition is made to Origen's commendation from his being accused by these persons For they who have gotten together whatever they supposed blame-worthy in Origen and notwithstanding have not in the least found fault with him in these their Collections for entertaining ill Sentiments concerning the Holy Trinity these men I say do most evidently demonstrate and bear witness to his true and Orthodox piety And by their not blaming him in this particular they commend him by their own testimony But Athanasius a couragious defender of the Homoöusian Faith in his Orations against the Arians does with a loud voice cite this Authour as a witness of his own faith interweaving his words with his own after this manner The most Admirable and Laborious Origen says he does by his own testimony confirm our Sentiment concerning the Son of God affirming him to be coëternall to the Father They therefore who reproach Origen have forgot themselves and consider not that they speak calumniously of Athanasius Origen's praiser But let thus much be said concerning Origen We will now return to the Sequell of our History CHAP. XIV How Johannes having invited Epiphanius to come to his Pallace and he refusing and continuing his holding of separate Assemblies in the Church of the Apostles admonished and reproved him because he did many things contrary to the Canons Wherâ—at Epiphanius was terrified and returned into his own Country JOhannes was in no wise angry because Epiphanius had made an Ordination in his Church contrary to the Canon but invited him to come and lodge with him in the Bishops Pallace But his answer was that he would neither abide nor pray with him unless he would expell Dioscorus and his Brethren out of the City and with his own hand subscribe the condemnation of Origen's Books Upon Johannes's deferring to do these things and saying that nothing ought rashly to be done before a determination of a Generall Councill those that hated Johannes put Epiphanius upon another design For they contrive that at the next Religious meeting which was to be held in that Church named The Apostles Epiphanius should come forth publickly condemn Origen's Books in the presence of all the people Excommunicate Dioscorus with his followers and reproach Johannes as being their favourer These things were declared to Johannes and on the day following he sends this message to Epiphanius who was then come into the Church by Serapion Epiphanius You do many things contrary to the Canons first you have made an Ordination in the Churches under my jurisdiction then without any order from me you have made use of your own authority and ministred in the said Churches Further when heretofore I invited you hither you refused to come and now you allow your self that liberty Take heed therefore least a tumult being raised amongst the people even you your self incur danger therefrom Epiphanius having heard this was fearfull and went from the Church and after he had very much blamed Johannes he began his voyage to Cyprus Some persons report that at his going a-board he spake these words to Johannes I hope you will not die a Bishop And that Johannes made him this return I hope you will not arrive in your own Country I cannot positively affirm whether they who told me these things spake true Notwithstanding the event was agreeable to both their wishes For Epiphanius arrived not at Cyprus but after his departure died on Shipboard And within a
seen his holy head severall Ecclesiasticks being then present at such time as the most celebrated Gregorius was Bishop of Antioch when Philippicus requested that the pretious Reliques of the Saints might be sent to him in order to the guarding and defending the Orientall Milice And which is to be wondred at the hair of his head was not faln off but is preserved perfect and entire as if he were yet alive and conversant amongst men The skin also of his forehead was wrinkled indeed and become hard but 't is as yet preserved whole as are also most of his teeth excepting so many of them as have by force been taken away by the hands of faithfull persons Which teeth of his do by their form declare what how great and eminent a man of God this Symeones was There lies likewise at his head a chain made of Iron which he wore about his neck with which his much-renowned body worn out by austerities hath shared the honours given by God For that dear and friendly iron deserted not Symeones even when dead I would have given a particular account of this persons performances which would yield no small advantage both to my self relating them and also to those who should read them were it not that Theodoret as I have said before hath declared them more at large CHAP. XIV Concerning the Star which appears frequently in the Piazza about the Pillar of Saint Symeon which this Writer and others have seen and concerning the same Saint's Head BUt come on I will insert another thing also into this History which I my self saw I had a great desire to see the Church of this holy person It is about three hundred furlongs distant from Theopolis scituate on the very top of an hill Those who live there abouts call it The Mandra the most Holy Symeones I suppose left this name to the place of his Ascetick exercises The rising of the hill extends to the length of twenty furlongs The fabrick of the Temple represents the form of a Cross beautified with Portico's of four sides Opposite to those Portico's are placed Pillars curiously framed of polish't stone whereon the Roof is gracefully raised to an heighth In the midst there is an open Court wrought with a great deal of art in which Court stands the Pillar forty cubits long wherein that incarnate Angel upon earth led a celestiall life In the Roof of the said Portico's there are Clatri some term them windows verging both towards the forementioned open Court and also towards the Portico's At the left side therefore of the Pillar I my self together with the whole multitude there gathered together the Country-men being dauncing about the Pillar have seen in the window a Star of a vast magnitude running all over the window and glistering not once nor twice nor thrice but often which Star vanished frequently and appeared again on a sudden But this happens only on those days observed in memory of that most holy person Symeon There are those who say nor are we to disbelieve the miracle both because of their credibility who affirm it and by reason of other things which we our selves have beheld that they have seen even his very person flying up and down this way and that way with his long beard and his head covered with a Tiara as 't was wont to be The men who come to this place have free liberty to enter in and go round the Pillar many times together with their beasts that carry burdens But a most exquisite care is taken for what reason I cannot say that no woman should go into the Church Therefore they stand without the Church at the Porch and behold the Miracle For one of the Church Gates is placed exactly opposite to the glistering Star CHAP. XV. Concerning Saint Isidorus Pelusiota and Synesius Bishop of Cyrenae DUring the same Theodosius's Reign flourished Isidorus also whose glory to use a poetick expression is far spread a person celebrated amongst all men both for his Actions and Eloquence This man macerated his Body with Labours in such a manner and fatned his soul with sublime and divine doctrines to so high a degree that he lived an Angelick life upon earth and was always the living Monument both of a Monastick Life and also of a contemplation upon God He wrote many other pieces filled with passages of manifold utility he wrote also to the celebrated Cyrillus from which Letters 'tis evidently demonstrated that he flourished in the same times with the divine Cyrillus But because 't is my endeavour to adorn this History as much as 't is possible come on let Synesius Bishop of Cyrenae come forth that he may beautifie our History with the eminency of his own name This Synesius was accomplished with all other Arts and Sciences but excelled in Philosophy to so high a degree that he was the Admiration of those Christians who in passing their judgments upon what they see are not â—yassed either by affection or hatred They perswade him therefore to be a partaker of the Salutary Regeneration and to take the Sacerdotall yoak upon him although he had not as yet embraced the doctrine of the Resurrection nor would be induced to believe that Article they having most truly conjectured that these Sentiments would follow this persons other virtues in regard the divine grace would permit him to have nothing imperfect Nor was their expectation frustrated For what and how great a person he proved is sufficiently attested by the Epistles which he wrote with much Elegancy and Learning after his undertaking the Sacerdotall Function by the Oration he spoke to the Emperour Theodosius himself and by those other usefull Works of his that are extant CHAP. XVI How the Divine Ignatius having been removed from Rome was deposited at Antioch AT the same time also as 't is recorded by Johannes the Rhetorcian and others the Divine Ignatius after he had obtained agreeable to his desire the bellies of wild-beasts for his Tomb in the Amphitheatre at Rome and after his stronger bones which were left undevoured had been conveyed to Antioch and deposited in that place termed the Coemitery many years after all this I say is removed the All-good God having instilled it into the mind of Theodosius to bestow greater honours upon that Theophorus and to dedicate a Temple which the Inhabitants termed The Tychaeum heretofore consecrated to Daemons to that Valiant Conquerour and Martyr That therefore which had heretofore been the Temple of the publick Genius is made a pure Church and holy Temple dedicated to Ignatius his sacred Reliques having with great pomp been conveyed into the City on a Chariot and deposited in that Temple On which account a solemn Festivall and a day of publick joy is celebrated yearly even till our times which Festivall has been
rendred more magnificent by Gregorius Bishop of that place These things were done there because from that time God would honour the pious memories of his Saints For the impious and destructive Julian that Tyrant hatefull to God in regard Apollo Daphnaeus who made use of Castalia for a voice and an Oracle could not give any answer to the Emperour consulting his Oracle because the holy Babylas his near-neighbour had quite stopped up his mouth against his will and forc't thereto by stripes as it were honoured the Saint with a removall at which time a spacious Church was erected to him before the City which structure continues standing at this day to the intent that the Daemons might in future freely perform their own business according as 't is reported they had before-hand promised Julian This affair therefore was by the dispensation of God our Saviour ordered in this manner to the end that the power of those who had suffered Martyrdome might be made manifest and that the sacred reliques of the holy Martyr removed into an undefiled place might be honoured with a most beautifull Church CHAP. XVII Concerning Attila King of the Scythae and how he destroyed the Provinces of the East and West And concerning the strange Earthquake and other dreadfull prodigies which hapned in the world IN these very times that much-talk't-of War was raised by Attila King of the Scythae Which war Priscus the Rhetorician has written with much accuracy and eloquence relating to us in a singular neatness and elegancy of stile how he undertook an Expedition against the Eastern and Western parts of the Empire how many and how great Cities he took and reduced to a subjection to himself and lastly after the performance of what great Actions he departed out of this life Whilest the same Theodosius swayed the Imperial Scepter a most terrible and horrid Earthquake which exceeded all others that had been before hapned almost throughout the whole world In so much that many Towers belonging to the Imperial City Constantinople fell down flat and that called the Long-wall of Cherronesus fell likewise the earth also was rent in sunder and many Villages sank down into it Moreover many and almost innumerable calamitous Accidents hapned both at Land and Sea For some Fountains were wholly dryed up and in other places abundance of water gushed forth where there had been none before Trees of themselves vastly rooted were thrown up into the air together with their roots And many heaps of earth were on a sudden made up into mountains The Sea threw forth dead fishes upon its shore and many Islands therein were swallowed up Ships making their Voyages at Sea were seen upon dry ground the waters having receded and left them Many places in Bithynia in the Hellespont and in both The Phrygias were sorely damnified This calamity raged over the whole earth for some time notwithstanding it continued not with that vehemency wherewith it began but abated by small degrees till such time as it wholly ceased CHAP. XVIII Concerning the publick Buildings in Antioch and who they were that erected them IN these very times of Theodosius's Reign Memnonius Zoïlus and Callistus Personages eminent for their profession of our Religion were sent by Theodosius to be Governours of Antioch Memnonius with much of beauty and accuracy raises from the very ground that Aedifice which by us also is termed the Psephium leaving an open Atrium or Court in the middle Zoïlus built the Royâll Pôrticus which is placed at the South-side of Rufinus his Porticus and retaines his name even to our age although the buildings have frequently been altered on account of various calamitous accidents Moreover Callistus has raised a most magnificent and splendid structure which as well the Ancients as those of our Age have termed Callistus's Porticus before that Pallace which is made the Court of Judicature directly opposite to the Forum in which there is a most beautifull house the Praetorium of the Masters of the Milice After these persons Anatolius being sent Master of the Milice into the East built that termed Anatolius's Porticus and beautified it with matter of all sorts These Remarks though they are forreign to our design in hand yet will not seem unhandsome and contemptible to lovers of Learning CHAP. XIX Concerning the severall Wars which hapned both in Italy and Persia during the Reign of Theodosius DUring the times of the same Theodosius frequent Rebellions hapned in Europe whilest Valentinianus was Emperour of Rome Which Theodosius repressed by sending great Forces both by Land and Sea which made up as well a Foot Army as a Navall strength Moreover he vanquished the Persians who were grown insolent Isdigerdes Father to Vararanes being then their King or as Socrates's Sentiment is during the Reign of Vararanes himself in such a manner that on their request to him by their Embassadours he gratified them with a Peace which lasted untill the twelfth year of Anastasius's Reign These transactions have been related by other Writers and are also very handsomely reduced into an Epitome by Eustathius the Syrian of Epiphania who has likewise written The Siege of Amida At the same time as 't is said the Poets Claudianus and Cyrus flourished Further this Cyrus arrived at the highest Chair of the Praefects which grand Officer our Ancestours termed The Praefectus Praetorio or Praefect of the Court He was also Master of the Western Milice at which time Carthage was taken by the Vandalls those Barbarians being then governed by Genserichus CHAP. XX. Concerning the Empress Eudocia and her daughter Eudoxia and how Eudocia came to Antioch and went to Jerusalem MOreover this Theodosius married Eudocia after she had received salutary Baptism by originall extract an Athenian a woman eloquent and beautifull by the mediation of Pulcheria Augusta his sister By her Theodosius had a daughter by name Eudoxia whom when she afterwards came to be marriageable the Emperour Valentinianus married having on that account gone from the Elder Rome and arrived at Constantinople But a long time after this Eudocia in her journey which she made to the Holy City of Christ our God comes hither And having made an Oration in publick to the people here she closed her Speech with this Verse I boast that I am of Your Stock and Bloud Intimating thereby the Colonies which had been sent hither out of Greece If any one be desirous of having an exact account of these Colonies Strabo the Geographer Phlegon Diodorus Siculus Arrianus and Pisander the Poet have written concerning them with great accuracy as have also Ulpianus Libanius and Julianus all most incomparable Sophist◠On which account the Antiochians at that time honoured her with a Statue artificially made of Brass which Statue continues standing at this day By her perswasion Theodosius made a very
of the Arians at Constantinople 372. 1. Barchochebas Leader of the Jews 51. 2. 53. 2. Persecuted the Christians 53. 2. Bardesanes a Syrian 67. 2. Barlamenus Bishop of Pergamus 304. 1. Barnabas one of Christ's 70 Disciples 13. 2. His Epistle Apoctyphal 43. 1. Barsanuphius a famous Monk 493. 1. Barsumas a Monk raises Sedition in Syria 445. 2. Bartholomew Preaches the Gospel to the Indians 78. 2. Basilicus a Marcionist 79. 2. Basilides a Martyr 94. 1. Basilides an Arch-Heretick 52. 1. He wrote four and twenty Books on the Gospel 52. 2. He counterfeited two Prophets Barcabas and Barcoph ibid. Basilidians Hereticks 63. 2. Basiliscus the Brother of Verina wife to Leo Augustus seizes the Empire and makes his Son Marcus Casar 449. 1. His Circular Letter against the Chalcedon-Synod 449. 2. His Anti-Circular Letter 452. 2. Basilius Bishop of Ancyra 266. 1. disputes against Photinus 269. 1. is deposed 282. 1. 303. 2. 321. 1. c. Basilius Bishop of Caesarea in Cappadocia 310. 1. was a pillar of Truth 318. 2. Basilius Bishop of Seleucia in Isauria was present at the Second Ephesine Synod 424. 2. Bassianus and Stephanus Bishops of Ephesus are deposed and another chosen in their place 447. 2. Belisarius Master of the Milice in the East vanquishes the Persians 483. 2. takes Carthage 485. 1. takes Rome 48â— 1. Triumphs at his return out of Africa 485. 2. Takes Rome again 486. 2. Bells made use of in the Stews at Rome 341. 1. Benjamin Bishop of Jerusalem 5â— 2. Beryllus Bishop of Bostri 102. 2. 107. 1. Beryllus Bishop of Philadelphia in Arabia 290. 1. Beriâ—us Biblus and Tripolis Sea-port Towns in Phoenice are ruined by an Earthquake 493. 2. Besas a Souldier a Martyr at Alexandria 111. 1. Betthera a very smal City of Judaea 51. 2. Biblias a Martyr at Lyons 70. 2. Bishop's Chair 106. 1. Bishops and Clergy ought to give the people a good example 134. 2. Bishops are to be preferred before any Judge 615. 2. Bishop of Rome his autority 248. 1. 253. 2. Bishops of Rome their power 374. 1. Bishops usually wore a black Garment 367. 2. Bitus Bishop of Carrae 304. 2. Bizua a Town of Thracia 314. 1. Blandina a Martyr at Lyons 70. 1. 72. 1. 73. 2. Blastus an Heretick 80. 1. 84. 2. Boäne a Lake near Nicomedia 435. 2. Bonifacius Bishop of Rome 374. 1. Bonosus Bishop of Rome 509. 2. Bosci a sort of Monks in Palestine that fed on the ground as Beasts do 418. 1. Briso Bishop of Philâ—ppopolis in Thracia 365. 2. Briso Eunuch to Eudoxia Augusta 364. 2. Bryâ—ia places near Antioch 518. 2. Buddas termed also Tertbiâ—thus 234. 1. He wrote four Books ibid. 〈◊〉 converted to the â—aith of 〈◊〉 385. â— C. CAbâ—â—nes a little King of the Mâ—â—râ— â—eâ—â— Tripâ—ly 484. 1. 〈◊〉 what manner he vanquished the Vanâ—als in Africa ibid. Celestinus See Celestinus Caesarea Philippi is by the Phoenicians called Paneas 125 2. a Statue erected there to Christ by a woman whom Christ had câ—â—ed 126. 1. Caius the Emperour persecuted the Jews most severely 18. 2. He seized upon their Proseâ—â—â—ae ibid. Caius an Ecclesiastick Writer flourished under Pope Zephyriâ—â—s â—9 2. His disputation against Proclus 102. 2. Caius and Alexander Martyrs at Apâ—meâ— 82. 1. Caius Bishop of Jerusalem 79. 2. Caius Bishop of Rome 135. 2. Caius a Bishop 272. 2 c. Callicrates Bishop of Claudiopolis 303. 2. Callinicus a Melitiaâ— 238. 1. Callendion is ordained Bishop of Aâ—â—ioch 453. 2. writes Letters to Zeno and Acacius against Peter Mongus 456. 2. is banished to Oäsis 457. 1. Callirâ—â—e a place in Judaea famous for warm-waters 11. 2. Callistus wrote the Actions of Julian Augustus in Heroick verse 299. 2. Callistus Governour of Antioch under Theodosius Junior built Callistus's Porticus 415. 2. Candidus wrote upon the Six-days-work 89. 2. Capito Bishop of Jerusalem 79. 2. Carbuncle during the Reign of Maximinus deprived many persons of their sight 175. 2. Carpocrates Founder of the Sect of the Gnosâ—icks 52. 2. Carpocratians 63. 2. Carya a house at Constantinople 368. 1. Cassianus Bishop of Jerusalem 79. 1. Cassianus's Chronographie 97. 2. Cassius Bishop of Tyre 89. 1. Cataphrygae Hereticks 67. 1. the same with the Montanistae 273. 2. Catholick Church is one and always like and constant to it self 53. 1. It 's accomplishments ibid. Cavades King of the Persians breaks the League which the Persians had made with the Romans in Theodosius Junior's Reign 470. 1. He is desirous to give his Kingdom to Châ—srâ—â—s his youngest Son 483. 1. Cecropius Bishop of Sebastopolis 442. 1. Celadion Bishop of Alexandria 54. 2. Celerinus a Confessour at first a follower of Novâ—tut 113. 1. Celestinus Bishop of Rome 374. 1. His Letter to Cyrillus Johanneâ— and Rufus 391. 2. and to Nestorius 403. 1. Celsus Bishop of Iconium in Pisidia 102. 1. Cephas one of the 70 Disciples of Christ. 13. 2. Cerdo Bishop of Alexandria 40. 1. Cerdo an Heretick flourished at Rome 54. 2. Ceras a Bay of the Pontick Sea 276. 2. Cerinthus an Arch-Heretick 44. 1. 130. 1. Saint John the Apostle avoids his company 44. 2. Chaeromon a Philosopher 101. 2. Charemon Bishop of the City Nile 111. 2. Chalcedon-Council See Council Chalcedon its walls demolished by Valens Augustus's Order 308. 1. The Bishop thereof is made a Metropolitane 446. 2. Charan a Writer of Grecian History 513. 2. Chief-Priest See Pontif. Christ His Divinity 2. 2. In Christ two Natures ibid. and 692. 1 2. Christ was acknowledged and worshipped by all the Prophets and just men 2. 2. Christ under the shape of man appeared to Abraham Jacob Jâ—shua 3. 1. Christ's Kingdom is foretold by Daniel that it should come after the end of the world 4. 2. The Name of Christ Venerable in ancient Times 5. 1. Christ the name of the Jewish High-priests and Kings ibid. Christ's Priesthood 6. 1. Christ's Birth under Augustus 7. 2. His Genealogy as 't is drawn by Saint Matthew and Saint Luke reconciled 9. 1. His Baptism under Tiberius 12. 1. why he would dye 693. 1 2. He is very God 694. 2. Christian Religion was educated and flourisht together with the Roman Empire 66. 1. It conferred prosperity upon the Roman world ibid. Christians their name foretold by the Prophets 6. 2. Their Religion very ancient ibid. and 569. 1. A Christian described 6. 2. Name of Christians began first at Antioch 17. 2. whence arose the Crime of Incest and killing infants which was charg'd upon the ancient Christians 52. 2 c. Name of Christians common to Hereticks also 55. 1. Chosroes King of the Persians besieges Antioch and other Cities of Syria 487. 2. At the close of his Life he is Baptized 490. 1. He burns Melltina 509. 1. Chosroes Son of Hormisda is chosen King of the Persians â—2â— 2. He flies to the Romans and is adopted by the Emperour Mauricius 〈…〉 He is carried back to his Kingdom by the Romans 52â— 1. He gives a
Golden Cross to the Church of Saint Sergius the Martyr 523. 2. He marries Sira a Christian woman contrary to the Persian Laws 524. 1. Chrysanthus Bishop of the Novatianists at Constantinople 372. 1. 374. 1. Chrysaybius Protector to Theodosius an enemy to Flavianus Bishop of Constantinople 408. 2. 421. 2. why he was angry with Flavianus 401. 2. Chrysargyrum a Tax abolished by the Emperour Anastasius 470. 2 c. It was paid by common whores every fourth year ibid. Zozimus affirms this Tax to have been begun by Constantine the Great 472. 1. Evagrius denies it 472. 2 c. Chrysopolis a City of Bithynia a Sea-port of the Chalcedonians 382. 2. 211. 1. Chrysotelia that is a Golden Tax first brought up by Anastasius 474. 2 c. Church its Gifts 77. 1. 82. 2. Churches very large and spatious built by the Christians before Diocletian's Persecution 140. 1. Church of Acacius the Martyr at Constantinople 368. 1. Church at Alexandria termed Casâ—reum 376. 2. another Church there called Alexander's 375. 1. Church Anastasia at Constantinople 331. 1. Church of the Goths at Constantinople 356. 2. Church is not wont fiercely to persecute Hereticks 370. 2. Church the disturbance thereof is usually accompanied with Tumults in the State 329. Church its affairs depend on the will and appointment of the Emperours ibid. Church of Rome its priviledge 251. 2. Church of the B. Virgin Mary at Antioch was called Justinian's Church from the Builder's name 512. 1. 518. 2. Church Library first founded by Alexander Bishop of Jerusalem 102. 2. Circesium a Castle which is begirt by the Rivers Euphrates and Abora 505. 1. Clarus Bishop of Ptolemaïs in Syria 89. 1. Claudianus a Noble Poet. 416. 1. Clearchus Praefect of Constantinople 308. 2. Clemens Saint Paul's companion the third Bishop of Rome 32. 1. 38. 2. His Epistle to the Corinthians 39. 1. 48. 2. He rendred Saint Paul's Epistle to the Hebrews into Greek ibid. Clemens Alexandrinus 78. 2. 271. 1. 290. 1. was Master of the Catechetick School at Alexandria 94. 2. 96. 2. His Books 97. 2. Cleobians Hereticks amongst the Jews 63. 2. Cleomedes is Deified 302. 2. Clopas or Cleophas was the Brother of Joseph 38. 1. Caele-Syria afterwards named Syria Secunda 467. 2. Caemeteries of the Christians 122. 2. 125. 1. Assemblies wont to be held in them 172. 2. Comentiolus by the Emperour Mauricius is sent Master of the Milice into the East 522. 1. Comites of the first and second Order 606. 2. Communion of the Laicks 113. 2. Conon from being Bishop of Apamia becomes a Souldier in the Army of the Isauri 469. 2. Conon Abbot of the Monasterie of Saint Saba in Palestine 495. 2. Constantia wife to Licinius Sister to Constantine the Great 236. 1. Constantianae Baths so called at Constantinople 308. 1. 366. 2. Constantinus Junior's Letter to the Alexandrians 246. 2. His death 247. 1. Constantine saluted Augustus by the Souldiers 149. 1. 209. 2. Sees the sign of the Cross in the Heavens 210. 1. 540. 2. Erects the signe of the Cross in Rome 177. 2. 544. 1. Invites his Subjects to Embrace Christianity 567. 1 c. His Empire was not Bloudy 576. 1. He entertains the Bishops at a Banquet 581. 1. He forgives his Subjects the fourth part of the Tribute 607. 1. On Easter-day he bestows Alms on all persons 613. 2. He abolishes the penalties of Single-life and want of Children 614. 2 c. during his Reign two Vices prevailed Covetousness and Hypocrisie 624. 2. He is Baptized at Nicomedia 628. 1. 243. 2. He dyes on the day of Pentecost 629. 2. His Funeral very splendid 630. 1 c. He was buried in the Church of The Apostles 631. 2. Constantine built two Churches at Constantinople the one called Irene the other The Apostles 229. 2. 253. 1. Constantius Chlorus Father to Constantine the Great a most Religious Prince 149. 1. He did not persecute the Christians ibid. and 535. 1. His Clemency towards his Subjects 535. 1. how he tryed their zeal for the Christian Religion 536. 2. when he dyed 209. 2. Constantia a Mart-Town of the Gazaei 618. 2. Consubstantial in what sense to be taken 304. 1. Consulate of Paulinus and Julianus 227. 2. of Felicianus and Titianus 244. 1. Consulate of Acindynus and Proculus 247. 1. of Marcellinus and Probinus 248. 1. of Constantius III. and Constans II. 250. 2. of Eusebius and Rufinus 257. 1. of Sergius and Nigrinianus 264. 1. 266. 1. of Constantius Aug. VI. and Gallus II. â—69 â— of Constantius VII and Gallus III. 270. 1. of Arbetion and Lollianus ibid. of Dacianus and Cerealis 278. 1. Of Eusebius and Hypatius ibid. of Constantius X. and Julian III. 282. 2. of Taurus and Florentius 283. 2. and 284. 2. Consulate of Julian Aug. IV. and Salustius 299. 2. Consulate of Jovian Aug. and Varronianus 304. 2. Consulate of Valentinian Aug. and Valens Aug. I. 306. 1. 2. of Gratianus and Dagalaisus ibid. of Lupicinus and Jovinus 310. 1. of Valentinian II. and Valens II. ibid. of Valentinian III. and Valens III. 313. 2. of Gratianus II. and Probus 315. 2. of Valens Aug. V. and Valentinian Junior I. 327. 1. of Valens VI. and Valentinian Junior II. 328. 1. Consulate of Ausonius and Olybrius 330. 1. of Gratianus Aug. V. and Theodosius I. 331. 1. of Merobaudes and Saturninus 337. 1. of Richomeres and Clearchus 337. 2. of Arcadius Aug. and Bauton ibid. of Theodosius Aug. II. and Cynegius 338. 1. of Tatianus and Symmachus 341. 1. of Theodosius III. and Abundantius 350. 2. of Arcadius III. and Honorius II. 351. 1. of Olybrius and Probinus ibid. Consulate of Caesarius and Atticus 352. 2. of Honorius IV. and Eutychianus 353. 1. of Stilichon and Aurelianus 367. 1. of Honorius VI. and Aristaenetus 366. 2 of Stilichon II. and Anthemius 367. 1. of Arcadius Aug. VI. and Probus ibid. of Honorius VII and Theodosius II. 367. 2. 372. 1. of Bassus and Philippus 368. 2. of Honorius IX and Theodosius Junior V. 372. 1. of Honorius X. and Theodosius VI. 376. 2. of Monaxius and Plintha 377. 1. of Honorius XIII and Theodosius X. 379. 2. of Asclepiodotus and Marinianus 381. â— Consulate of Theodosius Junior XI and Valentinianus Caesar. I. 383. 2. of Theodosius Junior XII and Valentinianus Aug. II. 383. 2. of Hierius and Ardaburius 384. 2. of Felix and Taurus ibid. of Theodosius Junior XIII and Valentinianus III. 385. 2. of Bassus and Antiochus 387. 2. of Theodosius XIV and Maximus 391. 1. of Areobindus and Aspar ibid. of Isidorus and Senator 393. 1. of Theodosius XVI and Faustus 393. 1. and 357. 1. of Theodosius XVII and Festus 394. 2. Coracio an Egyptian confuted by Dionysius Alexandrinus 130. 1. Cornelius a Centurion the first of the Gentiles that was baptized by Peter 17. 2. Cornelius Bishop of Antioch 63. 1. Cornelius Bishop of Rome 108. 2. His Letter against Novatus 223. 1. Cornelius Gallus the first Praefect of Egypt 473. 2. Cornutus a Philosopher 101. 2.
daughter 392. 2. 416. 2. She marries Valentinianus Placidus 392. 2. 416. 2. After Valentinian's death she marries Maximus 428. 2. she calls Geizericus out of Africk ibid. Eudoxia Augusta her Silver Statue 365. 1. Eudoxius Bishop of Germanicia 254. 2. Seizes upon the Bishoprick of Antioch 271. 2. is deposed 280. 2. is ordained Bishop of Constantinople 282. 2. dyes 313. 2. Euelpis a Laick Preaches in the Church 102. 1. Eâ—eâ—hius a Bishop 311. 2. Eugenius sets up for a Tyrant in the West 350. 1. is slain 351. 1. Eulogius after Johannes is ordained Bishop of Alexandria 509. 2. 526. 1. Eumenes Bishop of Alexandria 51. 2. Eunomians don 't baptize into the Trinity but into the death of Christ. 350. 1. Eunomius Aëtius's Notary 271. 1. is made Bishop of Cyzicus 307. 1. writes Comments on Saint Paul's Epistle to the Romans ibid. Separates himself from Eudoxius 313. 1. Eunomius Bishop of Nicomedia contends with Anastasius Bishop of Nicaea about some Cities 447. 2. Eunuch to Queen Candace was the first that Preach'd the Gospel to the Ethiopians 16. 2. Eunus call'd also Cronion a Martyr at Alexandria 110. 2. Euâ—dius the first Bishop of Antioch after Saint Peter 40. 1. Euphemia the Martyr's Church at Chalcedon 356. 1. is described 422. 1 c. two Miracles performed there ibid. Euphemius after Fravita is ordained Bishop of Constantinople 462. 1. He is banished 465. 2. Euphrasius is ordained Bishop of Antioch 479. 1. He is buried in the Earth-quake at Antioch 479. 2. Euphronius a Presbyter born at Caesarea in Cappadocia 602. 2. Euphronius is ordained Bishop of Antioch 236. 2. Euprepiâ—s's Monastery near Antioch 406. 1. Eusebius a Deacon of the Alexandrian Church afterwards Bishop of Laodicea 124. 2. 136. 1. Eusebius Pamphilus Bishop of Caesarea his Letter to the Caesareans concerning the Nicene Synod 217. 2. c. He drew up a Draught of the Creed and proposed it to the Nicene Synod 218. 1. How he explains the term Homoöusios 218. 2. He wrote three books against Marcellus 258. 1. He was no Arian ibid. c. He wrote the History of the Church from the Apostles times to those of Constantine 472. 2. He made a Speech in the Nicene Synod in praise of Constantine 529. 1 2. He spake another Oration in the Palace to the Emperour Constantine on his Tricennalia ibid. and 622. 1. The Antiochians invite him to be their Bishop 599. 2. Constantine commends him for refusing that Bishoprick 602. 1. He recited an Oration before Constantine in the Palace 617. 1. He wrote against Porphyrius 302. 1. and Constantine's Life 209. 1. and 345. 2. Eusebius Emisenus 248. 2. Eusebius Bishop of Samosatâ— 304. 1. Eusebius Bishop of Nicomedia writes Letters to many Bishops in favour of Arius and his followers 211. 2. He is angry with Alexander Bishop of Alexandria 213. 2. He is translated to the Bishoprick of Constantinople 247. 2. He dyes 250. 2. Eusebius Provest of the Bed-chamber to the Emperour favoured the Arians 246. 1. He is put to death 287. 1. Eusebius Scholasticus Scholar to Troïlus the Sophist 357. 1. Eusebius Bishop of Vercella 271. 1. 289. 2. a defender of the true Faith 293. 2. Eusebius and Theognius subscribed to the Nicaene Creed but would not subscribe to the Anathematism 228. 2. being banished on that account they presented a penitentiary Libel to the Bishops 228 1. Eusebius Bishop of Dorylaeum accuses Eutyches 408. 1. His Libel presented to the Emperour against Dioscorus 423. 2 c. Eusebius Bishop of Ancyra was present at the second Ephesine Synod 424. 2. Eusebius a Writer of the Roman History from Augustus to the death of the Emperour Carus 513. 2. Eustathius Bishop of Antioch ordains Evagrius Bishop of Constantinople 313. 2. He is banished by Valens 314. 1. Eustathius Bishop of Antioch accuses Eusebius Bishop of Caesarea 235. 2. He is deposed in the Synod at Antioch ibid. He is accused by Cyrus Bishop of Beraea ibid. Eustathius Bishop of Antioch finds fault with Origen 362. 1. Eustathius Bishop of Sebastia 278. 2. is suspended from Communion 280. 2. He is deposed in the Constantinopolitan Synod 282. 1 c. Eustathius Epiphaniensis a writer of History 514. 1. He closes his History on the 12 th year of the Emperour Anastasius 470. 1. Eustathius Bishop of Berytus wrote a Letter to Johannes a Bishop concerning the affairs transacted in the Chalcedon Synod 421. 2. He was present at the second Ephesine Synod 424. 2. Eustochius Bishop of Jerusalem 493. 1. He succeeded Macarius 495. 1. He drove the Origenists out of the New Laura 495. 2. Eutychius a Bishop 280. 2. Eutyches 408. 1. Eutychianus Bishop of Rome 135. 2. Eutychianus a Novatian Monk 226. 2. His Miracles ibid. Eutychian Hereticks have corrupted many books of the Ancient Fathers and have fathered many of Apollinaris's Books on Athanasius Gregory Thaumaturgus and Julius 466. 2. Eutychius disciple to Eunomius coyn's a new Opinion 350. 1. Eutychius after Menas is ordained Bishop of Constantinople 495. 1. He had before been Apocrisarius to the Bishop of Amaâ—ia 496. 1. He is ejected out of his See 497. 2. He is restored 509. 2. Eutropius Praefect of the Imperial Bed-chamber 355. 1. the first and the onely Eunuch that was ever made Consul ibid. Euzoïus is made Bishop of Antioch 283. 1. is sent to Alexandria 316. 1. He dyes 327. 1. F. FAbian Bishop of Rome 106. 1. Fabius Bishop of Antioch 108. 2. Fadus Procurator of Judaea 20. 2. Familiar-spirits or paredri 52. 2. Famine takes away bashfulness 33. 1. Fate and Fortune empty names onely 639. 2. 641. 1. Faustus Eusebius and Chaeremon Deacons of the Alexandrian Church 122. 1. Faustus a Martyr under Diocletian 124. 2. Feast of Our Lord's Ascension 383. 2. Feast of Our Lord's Nativity 365. 2. Felix Procurator of Judaea 25. 2. Felix Bishop of Rome 135. 2. Felix from being a Deacon is ordained Bishop of Rome 275. 2. Felix the Pope successour to Simplicius sends a Deposition to Acacius 459. 1. Acacius did not acknowledge that deposition 459. 2. He sends Vitalis and Misenus Legates to Zeno Augustus ibid. Festus Procurator of Judaea 26. 2. Firmilianus Bishop of Caesarea in Cappadocia 105. 2. 116. 1. 118. 1. Firmilianus President of Palestine 163. 2. is beheaded 169. 1. Firmus Bishop of Caesarea in Capadocia 394. 2. Flaccillus or Placitus Bishop of Antioch 248. 1. Flavianus President of Palestine 154. 1. Flavianus is ordained Bishop of Antioch 334. 2. a difference amongst the Bishops on account of his Ordination 336. 2. He appeases the anger of Theophilus of Alexandria 338. 2. Flavianus after the death of Proclus is ordained Bishop of Constantinople 408. 1. He condemns Eutyches in a Synod assembled at Constantinople ibid. Flavianus is ordained Palladius's successour in the Bishoprick of Antioch 462. 2. He is ejected by the Emperour Anastasius 465. 2. He is banished to Petrae a Town in Palestine 467. 1 2. Florentius Bishop of Sardis 442. 1. Florinus a Presbyter of
435. 1. Honoratus Praefect of Constantinople 281. 1. Honorius is proclaimed Augustus 350. 2. Hormisda Son to Chosroes succeeds his Father in the Kingdom 509. 1. The Persians headed by Varamus conspire against him 522. 2. Hosius Bishop of Corduba 195. 1. 214. 1. 266. 1. 269. â— 2. was present at the Nicene Council 578. 1. Hunericus or Onorichus King of the Vandals persecutes the Catholicks in Africk 460. 1. 483. 2. Hunni destroy Armenia 352. 1. Hunni heretofore called Massagetae 449. 1. Hyginus Bishop of Rome 54. 1. the ninth successour of the Apostles ibid. Hymenaeus Bishop of Jerusalem 125. 1. 133. 1. Hypatia a Philosopheress 376. 1. She is barbarously murdered 376. 2. Hypatianus Bishop of Heraclea 266. 1. Hyperechius a Bishop 311. 2. Hypostasis and Ousia how they may be spoken concerning God 390. 2 c. Hyrcanus Prince of the Jews taken by the Parthians 8. 2. I. JAmes the Brother of Our Lord one of the 70 disciples 13. 2. 16. 1. is created Bishop of Jerusalem 16. 1. surnamed James the Just. ibid. also surnamed Oblias 27. 2. His Martyrdom ibid. His Catholick Epistle 29. 1. His Chair kept with great care 126. 2. Iberians converted to the Christian faith when and how 232. 2. Jerusalem-Church was termed a Virgin 63. 2. Jerusalem its last Siege and Famine described 32 c. Jews first under Judges after that under Kings after the Captivity they were an Aristocracy with an Oligarchy at length became Tributaries to Rome 8. 2. They had the names of their Ancestours written out in ancient Rolls 10. 1. They had a sacred Treasury called Corban 19. 1. Their Seaven Sects 63. 2. the destruction of the Jews under Vespasian 35. 1. They endeavour to rebuild their Temple 298. 2. Hadrian forbids them to enter Jerusalem 52. 1. Ignatius the second Bishop of Antioch after Saint Peter 40 1. 47. 1. His Epistles are reckoned up 47. 2. He suffered Martyrdom at Rome ibid. By Theodosius Junior's order his Reliques are removed into the City Antioch 413. 2. Illus and Leontius rebell against Zeno. 464. 1. Index of the Books of the Old Testament 66. 2. 164. 1 2. Indians converted to the faith of Christ when and how 231. 2. Immestar a place in Syria 377. 1. Innocentius Bishop of Rome 373. 2. Johannes or John two of them lived at the same time in Asia 49. 1 2. John the Apostle Preach'd in Asia 30. 1. dyed at Ephesus ibid. was banished into the Island Patmos 39. 1. returned from thence after Domitian's death and governed the Churches of Asia 40. 1 2. for what reason he wrote his Gospel 42. 1 2. 105. 1. He wore a plate of Gold 87. 1. Johannes a Reader is beheaded for the faith of Christ. 170. 1. His wonderful memory ibid. Johannes a Presbyter of the Church of Antioch 352. 1. is ordained Bishop of Constantinople 353. 1. His descent and education ibid. and 353. 2. His course of Life and disposition 354. 2. He was wont to Preach sitting in the Pulpit 355. 2. His death 367. 1. Johannes is ordained Bishop of Jerusalem 338. 2. Johannes Bishop of Proconnesus 389. 1. Johannes the Chief of the Notaries sets up for a Tyrant 381. â— John the Apostle's Church seaven miles from Constantinople 356. 2. John Chrysostoms Opinion concerning the Admission of Penitents 367. 2. Johannitae so they were called who took John Chrysostom's part 366. 2. at length they were re-united to the Church by Proclus 393. 1. Johannes Bishop of Antioch 387. 1. 403. 2. coming to the Council the fifth day after Nestorius's Condemnation assembles a Synod and deposes Cyrillus 404. 2. is reconciled to Cyrillus 405. 1. Johannes the Rhetorician an Historian 413. 2. 434. 1. 464. 2. closed his History under Justinus Senior 479. 2. Johannes from being Steward is ordained Bishop of Alexandria 455. 1. is ejected by Zeno Augustus's order ibid. flyes to Rome to Pope Simplicius 456. 2. Johannes after Athanasius is ordained Bishop of Alexandria 462. 2. Johannes Bishop of Paltum a Defender of the Chalcedon Synod is banished 467. 1. Johannes Scytha aud Johannes Gibbus Masters of the Milice vanquish the Isauri 469. 2. Johannes the Chuzibite a Monk in Palestine 480. 2. Johannes Scholasticus Eutychius being ejected is ordained Bishop of Constantinople 497. 2. Johannes Bishop of Jerusalem 526. 1. Johannes called Catelinus successour to Vigilius in the Bishoprick of Rome 497. 2. Johannes ordained Apollinaris's successour in the See of Alexandria 509. 2. Johannes succeeds Macarius in the See of Jerusalem ibid. Josephus the Historiographer 36. 2. His Books 37. 1 2. Joseph Bishop of Jerusalem 51. 2. Jovianus is chosen Emperour 299. 2. makes a peace with the Persians 300. 1. dyes 304. 2. Irenaeus a Presbyter of Lyons 75. 1. is made a Bishop 76. 1. His Books 84. 2. 89. 1. when a youth he was an Hearer of Polycarp at Smyrna 85. 1. He writes to Pope Victor 87. 2. 345. 1. Irenaeus a Grammarian Wrote a Lexicon 291. 2. Irenaeus of Tyre and Aquilinus of Biblus Bishops are deposed in the second Ephesine Synod 409. 1. Irenaeus Comes of the East under Justinus Senior 479. 1. Irenius Bishop of Gaza 304. 2. Isacoces Bishop of Armenia the Great 304. 1. Isaurica Donatives which the Emperour gave yearly to the Isaurians 470. 1. Ischyras assumes to himself the Office of a Presbyter 238. 2. is made a Bishop by the Arians 257. 1. Ischyrion is killed for the faith of Christ. 111. 2. Isdigerdes King of the Persians 373. 1. Father to Vararanes 415. 2. Isidorus a Presbyter of Alexandria 353. 1. hated by Theophilus and why 359. 2. Isidorus Pelusiota 413. 1. Ision a Meletian â—38 1. Judas of Galile or Gaulanites 8. 1. Jude one of the Brethren of Christ. 39. 2. Judas Bishop of Jerusalem 51. 2. Judas an Ecclesiastick Writer 94. 2. Julianus Bishop of Alexandria 78. 2. Julianus Bishop of Apamia 82. 1. Julianus a Martyr at Alexandria under Decius 110. 2. Julianus a Martyr with Pamphilus 168. 2. Julianus created Caesar. 270. 1. He is Saluted Augustus 286. 2. 284. 2. His Education 286. 1. He recites his Orations in the Court 287. 2. wrote against the Christians ibid. His Book entitled The Caesars ibid. persecutes the Christians 295. 1. His Misopogon or Antiochicus 298. 1. His Book concerning the Cynick Philosophy 301. 2. He is slain 299. 2. Julianus Bishop of Lebedus 438. 1. Julianus Bishop of Bostri refuses subscribing to Severus's Synodick Letters 469. 1. Julius Caesar takes five hundred Cities 473. 1. Julius Bishop of Rome wrote a Letter to the Easterns 253. 2. His Letter to the Alexandrians 260. 2. c. Sate Bishop fifteen years 270. 2. Justina Augusta Mother to Valentinian Junior favours the Arians 337. 1. Justinianus Sister's son to Justinus is by him proclaimed Augustus 481. 2. a defender of the Chalcedon Synod ibid. His wife Theodora is an Enemy to that Synod ibid. His Constitution wherein he Anathematizes Anthimus and Severus and their Associates 483. 1. destroys the
Presbyter Marcianus by Justinus Junior is sent Master of the Eastern Milice against the Persians 504. 2. besieges Nisibis ibid. Marcion of Pontus an Arch-heretick 54. 2. Marcionists 63. 2. Mark Companion to Peter wrote His Gospel at Rome 22. 2. 98. 2. that Gospel was afterwards approved of and confirmed by Saint Peter ibid. Mark goes into Egypt and Preaches the Gospel there ibid. He was Interpreter to Saint Peter 49. 2. He was the first Bishop of Alexandria 29. 1. He wrote his Gospel after Saint Peter's death 77. 1 2. Marcius Turbâ— vanquishes the Jews in many fights 50. 2. Marcus Bishop of Jerusalem 52. 1. Marcus and Heretick 54. 2. Marcus Bishop of Alexandria ibid. Marcus Bishop of Arethusa 254. 1. 266. 2. Marcotes a region Subject to the Bishop of Alexandria 23â— 1. Maria a Lake near Alexandria 23. 1. Marianae a Suburb near Constantinople 364. 2. Mary of the same Tribe with her husband Joseph 10. 2. Mary a Jewish woman eats her own son in the Siege of Jerusalem 34. 2. Marinus Bishop of Tyre 118. 1. Marinus a Martyr at Caesarea 125. 1. Marinus Bishop of Berytus 468. 2. Marinus a Syrian Praefect of the Praetorium under Anastasius vanquishes Vitalianus in a Sea-fight 475. 2. Maris Bishop of Chalcedon 237. 2. 250. 2. 254. 1. 281. 1. 294. 2. Martyr that name due onely to Christ. 74. 2. Martyrs were disciples and followers of Christ. 59. 2. the honours of Martyrs 647. 2. Martyrs honoured by Christians 57. 2. their Reliques carefully preserved ibid. Their Birth-day celebrated yearly ibid. they are Christ's Assessours 112. 1. the humility of the Martyrs 74. 2. their kindness towards the lapsed ibid. Martyrs amongst the Hereticks 82. 1. Martyrs spoke when their tongues were cut out 484. 1. Martyrius Bishop of Antioch 411. 2. Martyrius Bishop of Jerusalem sent Synodick Letters to Petrus Mongus 457. 2. Martyropolis delivered up to the Persians 521. 2. it is restored to the Romans together with its Betrayer Sittas 523. 1. Maruthas Bishop of Mesopotamia 363. 2. 372. 2. is sent Embassadour to the King of the Persians ibid. Masbotheus Founder of the Sect of the Masbothaeans 63. 2. Mathew wrote a Gospel to the Hebrews in their own language 42. 1. 50. 2. 77. 1. 78. 2. 104. 2. He Preached in Aethiopia 231. 2. Matthias the Apostle one of Christ's Seventy disciples 13. 2. 15. 1. His Preaching and Doctrine 45. 1. Matthias Bishop of Jerusalem 51. 2. Maturus a Neophyte Martyred at Lyons 70. 1. Mavia Queen of the Saracens 327. 1. 329. 2. Mauricius made Master of the Milice by the Emperour Tiberius is sent against the Persians 511. 1. bornat Arabissus a City of Cappadocia ibid. His Morals and disposition ibid. The signs of his being made Emperour 51â— 1 He is created Emperour by Tiberius 512. 2. from the Emperour Tiberius he is named Tiberius and his wife is called Constantina ibid. His wedding is described 515. 1 2. Maxent ut turns Tyrant at Rome 149. 2. 210. â— at the beginning of his Empire by an Edict he stops the persecution of the Christians ibid. His wickedness and cruelty 〈◊〉 and 210. 2. and 542. 1. He is vanquished by â—anstantine 177. 1 2. 210. â— Maximianus Galerius the Authour and Beginner of the Christians persecution 151. 2. 153. 2. 549. 2. In what manner he was smitten by divine Dengeance 151. 2. His Retractation or Edict about restoring Peace and Liberty to the Christians ibid. His death 153. 1. creates two Casars Severus and Maximium 209. 1. Proclaims Licinius Augustus 210. 1. Maximianus Herculius hang'd himself 149. 1. Maximianus is ordained Bishop of Constantinople 388. 1. Maximinus's Drunkenness and Lust. 150. 1 2. the bloudiest of all the persecutors 159. 2. 181. 1. He waged a War with the Armenians 175. 2. is vanquished by Licinius 179. 2. He declares himself Augustus 149. 1. is very superstitious and fearfull 150. 1 2 covetous also and prodigal ibid. Maximinus Bishop of Antioch the seventh Bishop there from the Apostles 65. 1. Maximus an Ecclesiastick Writer 89. 2. Maximus a Presbyter of the Roman Church and 2 Confessour 113. 1. Maximus a Presbyter of the Alexandrian Church 122. 1. 124. 2. afterwards Bishop of Alexandria ibid. and 133. 1. Maximus Bishop of Bostra 132. 2. Maximus Bishop of Jerusalem 24â— 1. subscribes to Athanasius's deposition in the Council of Tyre ibid. Maximus Bishop of Seleucia in Isauria 353. 2. Maximus a Philosopher of Byzansium father to Euclid 28â— 1. Maximus an Ephesian Philosopher Julian's master ibid. Maximus turns Tyrant in the Gallia's 336. 2. slays Gratianus 337. 1. is killed 338. 1. Maximus Bishop of Antioch was present at the Chalcedon Council 423. 1. Mazabanes Bishop of Jerusalem 108. 2. 118. 1. Mazices Barbarians 407. 1. Melâ—atâ—arus and Usâ—rus Gods of the Pâ—â—nicians 689. 1. Melâ—hisedech Priest of the most high God 6. 1. Meletina a Region of Armenia the Less 142. 2. Meletius Bishop of the Churches of Pontus 138. 2. Meletius Bishop of Sebastia in Armenia 282. 1. is translated to Antioch 283. 2. 293. 1. 303. 2. dyes 〈◊〉 Constantinople 334. 2. Melitius a Bishop of Egypt being condemned by Pâ—â—â—r Bishop of Alexandria makes a Schism 213. 2. is condemned in the Nicâ—â—e Council 219. 2. Melito Bishop of Sardis 56. 1. 65. 1. His Books 65. 2. 90. 1. He was an Eunuch 87. 1. Memnon Bishop of Ephesus 387. 2. 404. 2. Memnonius Governour of the City Antioch under Theodosius Junior 415. 1. He built the Psephium at Antioch ibid. Men heretofore usually offered in sacrifice as well amongst Greeks as Barbarians 689. 2. That usage abolished by Hadrian the Emperour 697. 1. Men that are dissolute are both slothfull and confident 499. 2. 505. 1. Menander an Arch-Heretick 43. 2. Menandriaâ—s his followers 63. 2. Menas is ordained Bishop of Constantinople 494. 2. Mercuria a Martyr at Alexandria 111. 1. Meropius the Philosopher travels into India 231. 2. Merus a City of Phrygia 296. 1. Meruzanes Bishop of the Armenians 116. 1. Methodius Bishop of Olympus in Lycia 362. 1. His dialogue entitled Xeno 362. 2. Metras a Martyr at Alexandria 110. 1. Metrodorus a Presbyter of the Marcionites is burnt for the faith of Christ. 60. 1. Metrodorus a Philosopher travels into India 231. 2. Miltiades an Ecclesiastick Writer 82. 1 2. 90. 1. Miracles wont to be wrought in the Church 77. 1. Miracle of a glistering Star 412. 2 c. Miracle of the B. Virgin Mary 510. 1 2. Mithra's Temple at Alexandria 288. 1. 339. 1. Moderatus a Pythagorean Philosopher 101. 2. Molestus Praefect of the Pratorium 314. 1. Montanus with Priscilla and Maximilla the founder of the Sect of the Cataphrygae 75. 1. 80. 1. His Life 81. 1 2. His death ibid. His sordidness and avarice 83. 1. Mâ—ors originally came from Palestine 485. 2. Mopsus in Cilicia worshipped for a God 689. 1. Moses a Presbyter of the Roman Church a Martyr 114. 2. Moses the ancientest of all the Prophets 2. 2. the great Servant
8. 2. Porphyrius servant to Pamphilus is crowned with Martyrdom 168. 1. Porphyrius Bishop of Antioch 373. 1. Porphyrius a Philosopher in love with Scoffing 300. 2. He wrote Books concerning the History of Philosophy ibid. He renounced the Christian faith 302. 1. Potamiaena a Martyr 94. 1 2. Pothinus Bishop of Lyons a Martyr 71. 1. Potitus a Marcionist 79. 2. Prayer that is fervent has an invincible power 652. 1. 662. 2. Prayer for the dead 631. 2. Primus Bishop of Alexandria the fourth from the Apostles 50. 1. Primus Bishop of Gorinth 63. 1. Priscus Malchus and Alexander Martyrs under Valerian 124. 2. Priscus the Rhetorician wrote an History of the War waged by Attila against the Romans 414. 2. 426. 2. 436. 1. 514. 1. Priscus is sent Master of the Milice into the East 516. 2. His pride ibid. a Mutiny of the Souldiers against him and against the Emperour Maurichâ—â— ibid. Probus Praefect of the Pratorium 336. 2. Proclus is ordained Bishop of Cyzicus 384. 1. is not admitted by the Inhabitants there 384. 2. is ordained Bishop of Constantinople 391. 2. His Character ibid. He causes John Chrysostome's Body to be conveyed to Constantinople 393. 1 2. Proclus Quaestor of the sacred Palace under Justinian 483. 1. Procopius the first Palestinian Martyr in Diocletian's persecution 154. 1. Procopius Master of the Milice 379. 1. Procopius sets up for a Tyrant 306. 1. He is slain 307. 1. Procopius the Rhetorician his Epitome of Histories 483. 1 2. 484. 1. Proterius is ordained Bishop of Alexandria in the place of Dioscorus by the common vote of the Bishops of the Alexandrian Synod 426. 2. He is murdered by the people of Alexandria 430. 1. Proterius Bishop of Smyrna was present at the Chalcedon Synod 441. 1. Protogenes Bishop of Sardica 257. 2. Psalmodie of the Ancient Christians what it was 24. 1. Psalms made by the Christians 90. 1. 134. 1. Psamathia a Village near Nicomedia 238. 1. Psathyriani Hereticks 349. 1 2. Pâ—olemaus a Martyr at Rome 61. 2. Publius Bishop of Athens a Martyr 64. 1. Q. QUadratus eminent for the gift of Prophecy 48. 1. 82. 2. He presented an Apology to the Emperour Hadrian in defence of the Christians 51. 1. Quadratus Bishop of Athens 64. 1. Questions concerning things that are sacred and obscure are not to be committed to the Ears of the Vulgar 572. 2. Quartodecimani were excommunicated by Pope Victor 87. 2. 345. 1. They derived their tradition from Saint John the Apostle 346. 1. Quinta an Alexandrian woman a Martyr 110. 1. Quintus a Native of Phrygia who had voluntarily run to Martyrdom on sight of the Torments renounced the faith 57. 1. Quirinius or Cyrenius President of Syria 71 2. R. REginus's Book entitled Polymnemâ—n 302. 1. Religious Assemblies variously celebrated amongst the Ancients 346. 2. 347. 1. Repentance another Baptism 41. 2. an Example of sincere Repentance ibid. 'T is the Trophy of the Resurrection ibid. Reticius and Maternus Bishops of the Gallia's 194. 1. Reverentius Bishop of Tyre 389. 1. Rhodes ruined by an Earthquake 476. 1. Rhodon Scholar to Tatianus 79. 2. Rhosse a Town in Syria 97. 1. Robas or Rougas a little King of the Barbarians 392. 2. Roman Church its bounty and antiquity 98. 2. it had forty six presbyters and seven Deacons 113. 2. Roman Bishops their Letters with what respect received heretofore 64. 2. Romans fast every Sabbath or Saturday 348. 1. They fast three whole weeks before Easter 346. 1. Romanus a Deacon a Martyr at Antioch 158. 1 2. Romulus surnamed Augustulus Son to Orestes the last Emperour of Rome 436. 2. Rufinus's Books of Ecclesiastick History 226. 1. 229. 1. 232. 2. 233. 2. His mistake is noted 245. 1. Rufinus the Praefect of the Pratoriuâ— is slain 352. 1. Rufinus Bishop of Samosata 440. 2. Rufus Praefect of Judas killed vast numbers of the Jews 51. 2 c. Rufus Abbot of Theodosius's Monastery in Palestine 495. 2. S. SAbbatius a Nouatianist makes a Schisme amongst the Novatianists 343. 2. He is made Bishop over part of the Novatianists 344. 1. 374. 1. is banished to Rhodes and dyes there 382. 2. Sabellius the Heretick his opinion 119. 1. Sabinianus Bishop of Zeugma 304. 2. Sabinus Praefect of Egypt under Decius 109. 1. 123. 2. Sabinus Praefect of the Pratorium to Maximinus 171. 2. Sabinus a Macedonian Heretick what he wrote concerning the Bishops convened at Nicaea 217. 1. was Bishop of Heraclea in Thracia ibid. He wrote a Collection of Synodal Acts. ibid. Sacred Vessels of the Church melted down to redeem Captives 379. 2. given for the Redemption of a City 483. 2. Sacrifice of the Christians mystical and without bloud 621. 2. 697. 1. Sadduces an Heresie among the Jews 63. 2. Sagaris a Bishop and a Martyr 65. 2. 87. 1. Saloâ—â— or Salona a City of Dalmatia 381. 2. Salustius Praefect of the Praetorium 298. 1. Salustius is chosen Successour to Martyrius in the See of Jerusalem 495. 1. Samarites an Heresie amongst the Jews 63. 2. Samaritanes when they kept Easter 348. 2. Sanctus a Deacon of Vienna 70. 1. 72. 1. Sangarius a River 324. 1. Sangarum a Mart-town in Bithynia 344. 1. Sapor King of the Persians Constantine's Letter to him 609. 1 2. Saraâ—â—us â—12 1. Saturninus an Arch-Heretick in the Reign of Hadrian 52. 1. Saturnilians 63. 2. Seâ—â—oâ—at Alexandria 78. 2. Scythianus a Saracen 234. 1. Sedition at Constantinople termed Nica. 483. 2. Sejanus a cruel Enemy of the Jews 18. 2. Selenas Bishop of the Goths 349. 2. Seneca Bishop of Jerusalem 51. 2. Septuagint or Seventy Translators 78. 1. Sepulchre of Our Lord covered with an heap of Earth by the Heathens and polluted with an image of Venus 586. 1. Serapion Bishop of Antioch 84. 1. 290. 1. His books 97. 1. Serapion a Martyr of Alexandria 110. 1. Serapion Deacon to John Chrysostome 355. 1. Serapion Bishop of the Thmuitae 319. 1. Serenius Granianus Proconsul of Afia 53. 2. Serenus Origen's Scholar a Martyr 93. 2. Serenus another of Origen's Scholars a Martyr ibid. Sergiopolis a City of Syria wherein are kept the Reliques of the Martyr Sergius 489. 2. Severa Augusta wife to Valentian the Elder 325. 2. Severiani Hereticks which had their name from Severus 67. 2. Severianus Bishop of Gabala 360. 2. Severianus Bishop of Arethusa sends a Libel of deposition to Severus Patriarch of Antioch 469. 1. Severus Reignes at Rome after Majorianus 429. 1. Severus after the Ejectment of Flavianus is ordained Bishop of Antioch 467. 2. His Life and Studies 468. 1. He Anathematizes the Chalcedon Council in his Synodick Letters 468. 2. His Letter to Soterichus 476. 1. His enstalling Letters 478. 2. He is banished by the Emperour Justinus ibid. His Letters to Justinianus and Theodora 482. 1. Sextus wrote concerning the Resurrection 89. 2. Sibylla Erythraea 652. 2. Her Verses concerning the Comeing of Christ. 653. 1 2. In what words she addresses her self to God 657. 2. Signes which preceded
the destruction of Jerusalem 35. 2. c. Signe of the Cross seen in the East 265. 2. Silvanus Bishop of Emisa a Martyr 147. 2. 174. 1. Silvanus Bishop of Gaza a Martyr 147. 2. His Character 170. 1. Silvanus Bishop of Tarsus 30â— 2. Silvanus Bishop of Troas 389. 1 2. He had before been Bishop of Philippopolis ibid. Silvanus a Tyrant in the Gallia's 270. 1. Silverius Bishop of Rome opens the Gates of that City to Belisarius 486. 1. He is deposed by Belisarius and Vigilius is put into his place 486. 2. Simon Mugus is baptized by Philip. 16. 2. comes to Rome and there deceives many by his Impostures 21. 2. He was the Captain and chief of all Hereticks ibid. Siricius Bishop of Rome 373. 2. Sirmium is taken by the Gepidae 507. 1. taken again by those Barbarians termed Abares ibid. Sisinnius is ordained Bishop of Constantinople 383. 2. His Character 384. 2. Sisinnius a Novatianist 335. 1. He was a Learned man ibid. ordained Bishop of the Novatianists at Constantinople 343. 2. 352. 2. His book against John Chrysostome 367. 2. His witty sayings ibid c. Socrates Bishop of Laodicea 136. 1. Socrates why put to death by his own Citizens 642. 1. Socrates Scholasticus learnt Grammar at Constantinople of Helladius and Ammonius 339. 1. Born and bred at Constantinople 350. 1. dedicates his work to Theodorus 351. what style he followed ibid. Socrates's Ecclesiastick History 401. His mistake in his accounts of the Ephesine Synod 404. 2. He is cited 416. 1. Sophia the great Church at Constantinople 253. 1. is consecrated by Eudoxius 282. 2. Sophia a Church built by Justinian is described 491. 2 c. Sophronius Bishop of Pompeiopolis 278. 2. 279. 2. is deposed in a Synod at Constantinople 282. 1. 294. 1. 303. 2. Sosthenes one of Christ's Seventy Disciples 13. 2. Sotas Bishop of Anchialus 84. 1 2. Soter Bishop of Rome 62. 2. His commendation 64. 2. Spirit or Holy Ghost is infused by Ordination 280. 1. Spyridon from being a Shepherd is made a Bishop 226. 1. He fed Sheep whilst he was a Bishop ibid. His miracles ibid. Stephen Bishop of Rome 117. 2. Stephen the Deacon first Martyr of Christ. 15. 2. Stephen Bishop of Laodicaea 138. 1. Stephanus Bishop of Antioch 264. 2. Stephanus Bishop of Ephesus was present at the Chalcedon Council 438. 1. Stephanus is Ordained Bishop of Antioch 453. 2. He is barbarously murdered by the Boys of Antioch ibid. Stephanus Bishop of Hierapolis wrote the Life of Saint Golanduch 523. 1. Succi a Mountain that divides the Western Churches from the Eastern 259. 2. Sunday and Friday kept holy by Constantine's order 61â— 2. 613. 1. 679. 1. Sunday celebrated as a Festival by Christ's own command 700. 1. Symeon Son of Clopas or Cleophas Bishop of Jerusalem 38. 1. after several Tortures he is crucified 46. 1 2. Symeon or Symeones the Stylite flourished under Theodosius Junior 410. 2. He spent Six and fifty years in Monastick Exercises and Severities 411. 2. His dead body is with great honour conveyed to Antioch in Leo's Reign ibid. He was the first that found out the way of standing upon a pillar 432. 1. His Letter to Leo Augustus 432. 2. and another Letter of his to Basilius Bishop of Antioch ibid. His Mandra is described 412. 1. Symmaâ—â—us the Ebionite 99. 2. His books ibid. Symmachâ—s a Senator of Rome 338. 2. Syneros an Heretick 79. 2. Synesius is preferred to the Bishoprick of Cyrene whilst he was entangled in the Errours of Gentilism 413. 1 2. His Epistles and Oration to the Emperour Theodosius ibid. Synnada a City of Phrygia Pacatiana 370. 2. T. TAblett or Title of Criminals who were led about in the Amphitheatre 72. 2. Tam-Chosroes General of the Persians is slain in battel by the Romans 512. 1. Tanais so the Barbarians call the Stream of the Lake Maeotis into the Euxine Sea 487. 1. Tatianus Founder of the Sect of the Encratitae 60. 2. 67. 1. His Books 67. 2. He is reckoned amongst the Catholick Writers ibid. Telesphorus Bishop of Rome the seventh from the Apostles 51. 2. Temples of the Heathens demolished at Alexandria 339. 1. Tertullianus eminently skilfull in the Roman Laws 17. 1. Thaddaeus one of Christ's Seventy disciples 14. 1. is sent to Edessa by Thomas the Apostle ibid. cures Agbarus by laying his hand on him 15. 1. Preaches the Gospel of Christ to the Edessens ibid. Thalassius Praesect of the Praetorium is ordained Bishop of Caesarea by the Patriarch Proclus 394. 2. Thalassius Bishop of Caesarea in Cappadocia together with Dioscerus Bishop of Alexandria presided at the Second Ephesine Synod 424. 2. Thebuthis the first that made a Schism in the Church of Jerusalem 63. 2. Thecla the protomartyr appears to Zeno in his sleep 453. 1. in honour of her Zeno builds a most splendid Church in the City Seleucia ibid. Thelymidres Bishop of Laodicea 116. 1. Themison a Montanist 82. 1. Themistius the Philosopher 304. 2. His Oration to Valens 326. 1. Theoctistus Bishop of Caesarea in Palestine 105. 2. 116. 1 2. Theodoricus King of the Goths resignes his Kingdom 486. 1. Theodoricus a Goth rebells against Zeno. 463. 1. He dyes Leing wounded by the point of his Javelin ibid. Theodoricus Valamer is by Zeno sent against Illus and Leontius 464. 1. He leaves the East and goes into Italy and having vanquished Odoacer there possesses himself of the Kingdom of Italy ibid. his wife Amalasuntha 486. 1. Theodoricus King of the Goths has a Military Command in the Roman Army 512. 1. Theodoritus Bishop of Cyrus his Ecclesiastick History 401. 473. 1. He is deposed by Dioscorus in the second Ephesine Synod together with Ibas Bishop of Edessa and Daniel Bishop of Carrae 409. 1 2. He is restored in the Chalcedon Council 426. 1. 447. â— Theodorus Bishop of Heraclea in Thracia 250. 2. 254. 1. Theodorus Bishop of Mopsuestia in Cilicia 353. 2. Theodorus a man of God 245. 2. Theodorus is cruelly tortured for the faith of Christ. 298. 1 2. Theodorus surnamed Ascidas Bishop of Caesarea in Cappadocia 495. 2. a favourer of Origen ibid. and 497. 1. Theodosia a Virgin Martyred at Caesarea 162. 2. Theodosiapolis a City besieged by the Persians 470. 1. Theodosius Bishop of Philadelphia 280. 2. Theodosiolus is killed by Valens 315. 2. Theodosius the Great is created Emperour 330. 1 He is baptized by Ascholius 331. 1. dyes 351. 2. Theodosius Junior is born 357. 1. His Commendations 380. 1 2. 392. 1. His Law against Nestorius extant in the Code 410. 2. Theodosius Bishop of Synnada 370. 2. in what manner he lost his Bishoprick 371. 1. Theodosius is ordained Bishop of Jerusalem contrary to the Canons 427. 1. Theodosius Bishop of Alexandria a Reviler of the Chalcedon Synod 481. 2. Severus writes a Letter to him 482. 1. His Letters sent to Anthimus and Severus ibid. He is ejected out of his See by Justinian ibid. Theodotion the Ephesian turned the Old Testament into Greek 77.
Hereticks 450. 1. Legates of Caesar some were Consulares others Praetorii 46. 1. Legate or Deputy of the Province of Lyons 69. 1 2. Legion termed The Lightning Legion 76. 1. Legions amongst the Romans had their Chappel or Oratory and their Presbyters 625. 2. Leo's Letter by Dioscorus forbid to be read in the Council of Ephesius 438. 1. Leus's daughters at Athens 690. 1. Libellatici who they were 120 1. Licinita made the Cities of the Roman Empire to flourish 196. 2. Light after darkness in the Mysteries of the Pagans 609. 2. Litarâ—a a Village in Chalcis 520 1. It 's â—ame-being faulty in Theophanes's Chronicon is mended ibid. Linyphia 558. 1. Loaves of benediction 374. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the office of a Curator 146. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Praefectus Praetorio was termed 475. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 255. 2. Long-wall termed the Anastasian-wall from its Builder 470. 2. Longinus a Philosopher taught at Athens 101. 1. Lotts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Athletae or Champions 72. 1. Lucianus a Martyr suffered under Maximinus 174. 1. Ludi Lugdunenses or Sports at Lyons 73. 2. Lunar Month was thirty days 674. 1. Lusius Quietus Deputy of Palestine 51. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 347. 2. Lysanias the Tetrarch was not one of Herod's sons nor his successour 12. 1. M. MAcarius Bishop of Jerusalem when ordained and when ejected 495. 1. in what year he was restored to his See 495. 2. Macedonius's Presidency over the Constantinopolitane Church whence to be begun 252. 1. Macedoniani their Embassie to Pope Liberius in what year sent 310. 2. Macedonius Bishop of Constantinople when first made Bishop subscribed to Zeno's Uniting Edict or Henoticon 466. 2. Magi amongst the Egyptians 121. 1. Magistrate of the City Jerusalem was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36. 1. Magistrates and Governours of Provinces can't be preferred to a Bishoprick without consent of the Emperour 394. 2. Mancipes so the Bakers were called and Mancipatus was the office of Bakers 340. 2. Mandates or Commands of Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178. 2. Mandra a Monastery and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abbot of a Monastery 412. 1. Manichaeans who was the first broacher of their Heresie 135. 2. their Fasts 234. 1. Marcion at first a Mariner 79. 2. Marcotick Region was subject to the Bishop of Alexandria 238. 1. How many Presbyters and Deacons it had ibid. Mark the Evangelist what year he went into Egypt 22. 2. Mark the Interpreter of Saint Peter 49. 2. Martyrs will be Christ's Assessours when he comes to judgment 112. 1. Martyrs were beheaded in The Campus 658. 2. Martyrs four sorts of them amongst the Greeks 107. 1. Martyrdom what is so termed according to the command of the Gospel 60. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sepulchre of a Martyr 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church of Saint Euphemia 〈…〉 Oratory of a Martyrium what it was 4â—6 1 2. Martyrium so the Jerusalem Church was called 6â—â— 2 Mashothâ—i and Masbotheani 63. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greeks call The Creed 218 2. Matthew where and in what year he wrote his Gospel 42. 2. Mausoleum or Tomb of Helena Queen of the Adiabeni near Jerusalem 21. 2. Maximus two of that name who were Presbyters of the Roman Church 113. 1. 114. 2. Maximus the Cynick is ordained Bishop of Constantinople 332. 2. Maximus two Philosophers of that name 286. 1. Maximus the Tyraut what Country-man he was 33â— 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome 658. 1. Melchi put instead of Matthat in Our Saviour's Genealogy 9. 2. Meletius Bishop of Pontus 138 â— Surnamed Meleatus the Great ibid. Melitians after the Nicene Synod joyned with the Arians 213. 2. Melitius why kindly used by the Nicene Synod 219. 2. He was â—o Haeresiarch 220. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6â—5 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 area a Court. â—â—0 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twenty fifth day from Easter 629. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 578. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dardenarii petty-merchants 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies and in what senses 't is used 478. 1. Methodius's book concerning the Resurrection against Origen 10â— 1. why Eusebius has not mentioned Methodius ibid. Metrodorus the Philosopher 2â—1 1. Metropolitans their ordination does properly belong to the Patriarchs 389. 2. Milice is a sort of servitude 517. 2. 555. 1. Militia Palatina 246. 1. Millain-Synod how many Bishops were at it 〈◊〉 2 the matters transacted there 256. 2. in what year of Christ it was held ibid. Mitella or Little Mitre worn by Christian Virgins 165. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assigned to God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son and Holy Ghost 683. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—3 2. Montanus's Fasts 83. 1. His Heresie called The new Prophecy 84. â— Montanus and Sabellius why frequently joyned together 235. 1 2. Moyses the Presbyter dyed before Cornelius's Ordination 115. 1. Mysia two of them 81. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 482. 2. N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the whole sacred house 591. 2 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 431. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop 636. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Sunday after Easter 403. 2. the Greeks call it by that name â—â—ilâ— 404. 1. Neapolis a City of Palestine 55. 1. Nectarius whether he abolished confession or pennance 342. 2 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead more contemptible than dung 697. 2. Neophytes were cloathed in white garments 629. 1. they put them off on the eighth day ibid. Nepos how many years he reigned 436. 1. Nicene Synod was convened in the palace 579. 1. How many Bishops met at that Synod 578. 2. 216. 1. 227. 1. no Acts were made of this Synod 581. 1. on what month and day it was held 581. 1 2. Nicocles the Grammarian 285. 2. Nicolaites what their Heresie was 44. 2. Nile the priests thereof were Androgyni 614. 1 2. Nicomas instead of Nicomachus 122. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christian sacrifice 697. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they differ 190. 2. Nomades who the Greeks call so 674. 2. Notaries of the Church or of Bishops 347. 1. what their office was ibid. Novatianists did not use the Chrismâ— in Baptism 114. 1. they rebaptized the Catholicks that embraced their Hereâ—ie 120. 1. Novatus and Novatianus are confounded by the Greeks 115. 2. Novatianus's Martyrdom and the Acts of his passion are forged 523. 2. Novatianus was a Native of Phrygia ibid. Novum Saeculum or a new age 576. 1 2. Nubae they were called Nomades also 407. 1 2. Numenius the Philosopher 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is
excommunicated those of Africa and of the East 118. 2. Stephanus Junior Bishop of Antioch is ordained at 〈◊〉 〈◊〉 〈◊〉 457. â— Strategium what it is 229. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates or Duumviri 1â—4 â— 146. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Officials Appâ—â—itours 196. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97. 2. Sub-introduced women who they were 13â— â— Succi streights or narrow passes so called 259. 2. Symeon the son of Cleophas how a â—in to our Saviour 38. 1. Symmachians Hereticks 100. 1. Symplegades 577. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I make a bargain 402. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bargain ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 604. 2. Synaâ—â—â— in how many senses it is used 346. 2. Sunday termed the first day and the eighth 678. 2 why this day was set apart for the meeting of the faithfull 679. 1. Syncelli Officers which the Patriarchs had 40â— â— c. The Syncelli were as well of the order of Presbyters as Deacons ibid. Not onely Patriarchs but other Bishops also had their Syncellâ— ibid. Synâ—sius was not Bishop of Cyrâ—nae but of Prolemais 413. 2. what his belief was concerning the Resurrection ibid. Syâ—â—adâ— a City of Phrâ—gia 102. 1. Synnadenses the Citizens of that City two of their Coyns explained 37â— 2. They worshipped Jupiter under the name of Paâ—demos ibid. Synod of Antioch against Paul of Samosata in what year held 1â—◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie an assemblie of the faithfull 572. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particular Synod is opâ—â—sed to a geneâ—al 〈◊〉 408. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synod of Bishops that made their residence for some time onely at the Imperial City ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a modell or delineation of a future work 588. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking leave of or bidding farwell 53â— 1. 5â—4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. and 498. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tributaries 47â— 2. 504. 2 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sign of Communion 573. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 511. 2. Superposition a sort of Fast. 88. 1. in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. T. TAbularii who they were 165. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companies of Souldiers 623. 2 c. Tatianus was not a Professour of Rhetorick 60. 2. 67. 1. Tatianus's Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the same with that termed The Gospel according to the Hebrews 67. 2. Taurobolia and Crâ—obolia 303. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offices and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Office Body of Apparitours 548. 2. 566. 2. 281. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566. 2. Taxing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was 7. 2. whether one or two Taxings ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrdom 125. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptism 628. 2. Terebinthus or Turpentine-tree a place in Palestine 595. 1 2. That Turpentine-tree worshipped by the Pagans ibid. At that place there was a Mart or Market yearly ibid. Testaments of Souldiers in Expedition 615. 1. Tetrapla were made by Origen after his Edition of the Hexapla 99. 2. Thaddaeus the Apostle in what year he came to Edessa 15. 2. Thâ—â—la instead of Theoclia 453. 1. She was termed the Proto-Martyr ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what sense used by Eusebius 91. 1. Theodorâ—â— Ascâ—dâ—s 497. 1. Theodotion when he published his Version 77. 2. Theodotus Bishop of Laodicea was an Arian 602. 2. Theodulus the Presbyter when he wrote 403. 1. Theologia anciently termed Theologicen 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mistick sense 354. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sur-name of Saint Ignatius 358. â— 414. 1. His reliques were removed to Antioch long before Theodosius Junior's time ibid. Therapeutae were not Essens 23. 1. nor Christians 23. 2. Thessalonica whether it was under the government of Theodosius Senior 337. 1. the Bishops of Thessalonica were Legates of the Roman See 391. 2. Thmuis a City of Augustanica 319. 1. Tholus what it is 422. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 2. Tiberius Constantinus how long he reigned 513. 1. Time twofold the one Perticular the other general 671. 2. Timotheus Salofaciolus called also Albus 433. 1. Tractates so Homilies or Sermons to the people are termed 108. 1. Trajanus the Patricius an Historian when he lived 506. 2. Trapezita who they were 119. 2. Tribunal of the nineteen Accubita 507. 1. a place in Theophylactus Simocatta concerning that Edifice is explained ibid. Tricennalia is taken for the Festival and for the thirtieth year 622. 1. 667. 2. Tripolis a City of Phoenice Maritima wherein was the Sepulchre of the Martyr Leontius 468. 1. 494. 1. Trisagium an Hymn in the Church 476. â— 2. 〈…〉 449. 1. 〈…〉 phanes's Chronicon ibid. Troilus the Sophista 370. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Temple of the publick Geâ—â—uâ— 169. 414. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Genius 294. 2. V. VAcant Bishops 307. 2 Valentinianus 〈…〉 where and when proclaimed Augustus 383. 2. Valentinian Junior was â—â—oson of Valens Augustus 309. 2. He was also called Galates ibid. In what year he dyed 322. 1 Valerian when he began to reign 121. 1. Vettius a Roman name 69. 2. Vicarii or Deputies of the Praefects had the title of Perfectissimi in Constantine's time 195. 1. Victor the Pope whether he excommunicated the Asians or onely threatned it 87. 2. Victor Thunonensiâ— an eminent passage in him is mended 402. 2 c. Victor was taken by Constantine as His Pranomen or fore-name 457. 2. And after his death by his sons 632. 1. Vigilius the Pope gave his consent to the Synod of Constantinople but refused to be present at it 496. 1. Vigil of Easter thereon the Christians kindled Lights as well publickly as in private 613. 1. Vindices made by Anastasius 475. 1. Vine the Badge of the Centurion's Office 125. 1. Virtues are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 646. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what sense used by Divines 93. 1. Unio for Unition is a barbarous not a Latine word 502. 2. Unio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 421. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 266. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasts of superposition 417. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they were 347. 1. W. WEek before Easter termed by the Greek fatherâ— The Great Week 24. 1. It began from the second Feria or Monday 88. 1. 678. 2 c. Widows or Deaconnesses their Examination 698. 2 X. XAnthicus the name of a moneth amongst those of Smyrna when it began 60. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dialogue of Methodius the Bishop 362. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pair of Stocks 60. 2. 71. 1. sometimes 't is used to signifie The Eculeus 108. 2. 145. 1. Xystus how long Bishop of Rome 132. 2. Y. YEars of the Edessens whence they began 15. 2. Year of
Souldiers him Christophorson also followes but I had rather translate it a file of men Some may perhaps think that these Souldiers were the Prefects Apparitours and other officers because they stood before the judgment seat but I rather think they were legionary Souldiers of that legion which kept Garison at Alexandria and were under the Command of the Emperours Deputy-Governour of Aegypt for at that time he who was the Emperour's Prefect in Aegypt had not onely power in Civil affaires but also in Military In the old Roman Martyrologie the birth-day of these Martyrs is set down on the 13 th of the Kalends of January Vales. o By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant Subsellium i. e. the place on which the Criminals while they are examin'd by the Judge sate It is in some places call'd Ambon or Pulpitum Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rufinus translates thus God thus triumphing by his Saints hence we may suppose he read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus and Christophorson follow this translation of Rufinus but we must take notice and see whether Dionysius meanes not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think he does and therefore have so translated it Vales. * ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here occurs is derived signifies one that looketh to another mans business and that has the charge of his affairs committed to his care a Herodotus mentions a mountain called Arabius which Ptolomy and others call Troicus Christophorson therefore does not well in calling it a mountain in Arabia 'T is a little after called Arabicus from its vicinity to Arabia Vales. b This place ought to be taken notice of for this one thing for of all the Writers which came to our hands there is none that I know of who is ancienter then Dionysius Alexandrinus that mentions the Saracens Indeed Ammianus Marcellinus says in his 14 th book that he mention'd the Saracens amongst the Acts of Prince Marcus So also says Spartianus in Nigro saying they were conquered by the Roman Souldiers Vales. c It was the opinion of the Ancient Fathers that Martyrs should be Christs Assessours and should judge the world together with him So says Eulogius Bishop of Alexandria in his 5 th book against the Novatians but Photius in his Biblioth reproves this Opinion Photius says that those words of S t Paul in the 1 Epistle to the Corinthians 6. 2. Know ye not that the Saints shall judge the world must not be understood as if the Saints were to be judges with Christ Paul says he onely meaneth thus that other men who had not lived so piously should by the Saints means he condemned As it is in the Gospel The men of Ninevie and the Queen of the South shall rise up in judgement against wicked men and condemn them Matth. 12. 41. Photius took this Exposition out of Chrysostome but Eulogius's Opinion seems the truer to me For if the Martyrs are now colleagues of Christ in his kingdom Why may not they be partakers of his judgment Moreover Christ expresly promised the Apostles That they should sit on twelve thrones judging the twelve tribes of Israel Matth. 19. 28. Vales. d This place must be rendred according to our translation though Langus and Christoph translate it as if the Martyrs admitted the Penitents into the Church which they could not doe being in bonds Moreover the Bishops onely had power of reconciling Penitents the Martyrs could onely intercede for them and write commendatory letters in their behalf though this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred passively as in the 3 d Chap. of this 6 th book Vales. e Communion in the Church is twofold of Prayer and of the Sacraments that of the prayers was granted to Penitents after a certain time but the Communion of the body of Christ was not granted except to them who were reconcil'd after long time of repentance But Dionysius here means private Communion now that I call private Communion which was granted to any one by some private persons and not by the Bishop whose power and duty it was to grant it The thing these private persons granted was this these Martyrs and Confessours permitted penitents who desired their pitty and intercession to pray to God with them Vales. * That is the lapsed †That is the pure a Rufinus translates this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decretus significatur quid facto opus esset but the other Translatours in my Opinion turn it better by translating it thus Decernitur ab omnibus Vales. b Rufinus confounds and mixeth this Epistle with that which Eusebius afore mentioned for he owns but two Epistles of Cornelius Hieronymus in his book De Scriptoribus Ecclesiasticis reckons up four but Eusebius in this place gives us an account of three onely The first and the third seem as if Cornelius had writ them in Greek which may be proved by several Arguments for Eusebius quotes several things out of the third Epistle but does not in the least signifie that it was ever translated out of Latine into Greek which thing he always does as often as he quotes any Latine Authours Moreover in this very Chapter Eusebius signifies that the first Epistle was writ in Greek for speaking of it he adds that there was another Epistle of Cyprian annex'd to it which was written in Latine Which clause certainly he had not added had not Cornelius's Epistle been written in a contrary Language Vales. c Concerning this Maximus the Presbyter Urbanus and Sidonius Confessours how they deserted Novatianus and were converted to the Church see Cornelius the Pope's Epistle to Cyprian There was also at the same time another Maximus Presbyter of the Church of Rome whom Novatianus Imploy'd as Embassador to Cyprian into Africk together with Machâ—us and others Afterwards the Schismaticks made this Maximus a Bishop in Africk as Cyprian in his Epistle to Cornelius tells us Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to catch a man in the very act of Robbery whilest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things which he hath stolen are yet in his hands hence it signifies to being any plot robbery or any other wickedness to light to bewray or disclose Vigâ—r Idiâ—â— pag. 27. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase here in the originall has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a proverbial speech in Greek and signifies ex insperato improvisâ— i. â— unlooks for or on a sudden See Erasm. Adâ—g pag. 46. Edit Fâ—obâ—â— f Theâ—dores in his 3 â— book of his Hâ—â—â—â—le Fabuâ— Chap. 5. wâ—â—tes that Novatus himself went into Italy to fetch thâ—se Bishops and when he with the Bishops upon their journey came into some town or other he forced them to Ordain him which those Bishops complain'd of when they came to Rome but this Epistle of Cornelius refutes that story of his Vales. g Goâ—â—â—â—ius 〈◊〉 this aâ—
Christ and the Doctrine of the Apostles At that time that the true Church might be distinguished from the adulterate Conventicles of Hereticks this name Catholick was attributed to the congregation of the Orthodox persons Vales. i This place out of the 13. chap. of Ezek. vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym translates non omninò vident sce not at all but our Authour Dionysius renders it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodating the words of the Prophet or rather of the Septuagint to his own purpose Vales. * Robert Stephens reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own Church but in the Kings the Maz. Fuk. and Savil M. SS the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his own salvation Vales. k Christoph. thought these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was most extraordinarily desirous of the Empire were spoken concerning Valerian when as 't is plain they must be referred to Macrianus For he could not possibly say of Valerian that he was unfit for the Empire which he coveted for he was a most eminent man the very chief of the City and before he Reigned as Historians avert was judged worthy of the Empire by common consent This translation and mistake of Christoph. has also brought Baronius into an errour Vales. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred which he could not enjoy And if that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be true it must be so rendred the Kings M. S. and Steph. Edit read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he successfully obtained and in my opinion 't is the better reading For Macrianus did obtain the Empire which he was so desirous of but by reason of his debility of body he was unable to carry the Insignia of the Empire but raised his two sons to that dignity wherefore upon the obtaining of all these his desires Dionysius might well say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was votorum compos master of all his wishes As for this feebleness of body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he attributeth to Macrianus we find it mentioned in no Historians except in Zonaras's Annals who was the onely man that gave us a true relation of the Acts of Macrianus and his sons and he says Macrianus was lame Vales. * The passage which follows is an eminent fragment of the Epistle or rather the book which Dionysius wrote against Germanus the Bishop and it is to be joyned to that other fragment of the same book which you had in Chap. 40. of Book 6. Vales. a This place of Dionysius alludeth to that of Saint Paul in the 11 th Chap. of the 2 d Epist. to the Corinthians v. 16 where S t Paul useth this same excuse being about to commend himself upon which place see Chrysostom's Annotat Vales. b These words we find in the 12 th Chap. of Tobit ver 7. c These words occurr in Chap. 5. of the Acts of the Apostles ver 29. they are Saint Peter's answer to the Sanhedrim when they laid to their charge the preaching the Gospel but how these words come in in this place I cannot tell except we read with the Kings M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I answered him not absurdly and not much unlike that Answer of the Apostle Vales. d Christoph. translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut à quibusdam in Commentarios relata sunt but we have rendred it thus as they are inserted in the Publick Records For the Greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as the Latines use their word Acta see B. 1. c. 9. note b. Those which wrote these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call ab Actis Registers Recorders We find mention of the Registers of Alexandria in several places Lucianus was once Recorder of Alexandria and he saith he had a large salary out of the City treasurie for the performance of this Office and for the good executon thereof he had the Government of a Province conferred upon him Vales. e This was the form of their publick Acts as Amm. Marc. informs us in his 22 book Vales. †Cephro was the most rude and barbarous tract of the Lybian desart and Coluthio a place hereafter mentioned in this chapter to which Dionysius was in particular designed was 't is like the most uncomfortable part of that tract See Nicephor B. 6. chap. 10. f Those places which Eusebius in Greek here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines call Areae Vales They were the places where the Martyrs were usually buried upon which account the Christians frequented them See book 4. chap. 15. note o. g Here Dionysius answers Germanus's cavil who accused him because he never called an Assembly of the Brethren before the Persecution began which was a custome in those days viz. That the Bishops upon the Approach of a Persecution should gather the people together and exhort them to a constant Perseverance in Christianity and Baptize infants and Catechumens least they should die unbaptized and a so distribute the Sacrament to believers Vales. h Although we read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have so translated it yet the Maz. and Med. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one may say the Fuk. and Savil. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle said 'T is certain Dionys. here alludeth to that of the Apostle in the first to the Corinth Chap. 5. ver 3. Vales. i In the original the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we must necessarily understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts and so we have translated it This Colluthio was a part of the Mareotic presecture in Aegypt so called from them who were formerly possessours of it Colutho is a common name amongst the Aegyptians and hence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Niceph. we find written with a single L. There were several Aegyptians called by this name Colutho Vales. k These words which we here translate particular Congregations are in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwelt in the remotest parts of the Suburbs were not bound to come to the congregation of the great Church but in that part of the Suburbs there were particular assemblies in a Church or some other place fit for that purpose Thus much we may gather by this passage of Dionysius Moreover the Greeks did not call those places onely which joyned to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also the Villages which were a great way distant from the City Canopus which was twelve miles from Alexandria is called by Athanasius in his book which he presented to the Council of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further from this place we may gather that in Dionysius's days there was but one Church in Alexandria whither all the Christians assembled themselves to pray but afterwards in the days of Athanasius the number of the Churches being increased
amongst the Romans that no Citizen should be beaten with rods but with Vines See Livy in his 57 Book upon this account the Souldiers were by the Centurions beaten with Vines whence at last the Vine came to be the badge of the Centurions Office Spartianus in the life of Hadrian uses it in this sense and so does Plutarch in Galba c In the Maz. Fuk. and Med. M. SS there is a stop here but in the Kings M. S. there is none which punctation in the three M. SS first named Salmasius in his notes on Spartianus defends against Casaubon in his notes on the same Authour who thought that the Vine was a badge which denoted those that were to be chosen Centurions who should bear that Office when there was a place vacated And therefore Casaubon read this passage thus There is a certain dignity amongst the Romans termed the Vine which those that obtain are said to be made Centurions when there is a place vacant which reading agrees with the Kings M. S. But Salmasius makes a stop as we do at the word Centurions which doubtless is the truest reading See note b in this chapter Vales. d That was the Judges name so a famous Captain was called who heretofore rebelled against Antiochus as Polybius relates This Achaeus was president of Palestine and had his residence at Caesarea which was the chief City of that whole Province Vales. e We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a common but an Erroneous reading The Chlamys and the Balteus i. e. the Cloak and the Belt were military badges as may be proved from innumerable places in Chrysostom Libanius and others Vales. f The term here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he was perfected by Martyrdom For Martyrs were initiated by confession and perfected by death as Dionysius phrases it at the end of Chap. 11. in this book Clemens Alexandrinus in B. 4. Stromat pag. 206. gives another reason why Martyrdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it demonstrates the perfection of love Vales. a Those whom our Eusebius here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phaenicians are the Grecians which inhabited Phaenicia For Paneas is a Greek name the Syrians or rather the Syro-Phoenicians called this City Dan as S. Jerom affirms in his Questions on Genesis his words are these Dan Phoenices oppidum quod nunc Paneas dicitur Dan autem unus è sontibus Jordanis Nam alter vocatur Jor quod interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duobus ergo sontibus qui haud procul a se distant in unum rivulum foederatis Jordanis deinceps appellatur i. e. Dan is a Town of Phoenicia which is now called Paneas Also Dan is the name of one of the Spring-heads of Jordan For the other is named Jor the interpretation whereof is a Stream These two Fountains therefore which are not far distant from each other are united into one Rivulet which is afterwards called Jordan Vales. b This custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of casting the sacrifice into the Springs or Wells which they worshipped was used by the Heathens And hence it is that Publicola asketh Augustine in his 153. Epistle whether it were lawful to drink of that Spring or Well into which any part of a sacrifice had been cast Vales. a This place of Eusebius concerning the woman who had the Issue of bloud is quoted in the seventh Synod Action 4. pag. 508. See also what Philostorgius saith in his seventh book chap. 3. And what Nicephorus who borroweth it from him Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sometimes sign fies a Military Cloak this term occurs Psal. 109. 29. where 't is rendred a Mantle b Rufinus understands this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as if this herb had no healing vertue till it was grown up to the skirt of our Saviours vesture but since Eusebius does not expressely determine it that way every one may interpret the place as pleaseth him best I think Eusebius meaneth by the addition of these words that the herb grew up no higher then the skirt of our Saviour's doublet as if it were in reverence to him See Nicephor B. 6. chap. 15. Vales. c Rufinus translateth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferenter indifferently but I rather think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth inconfiderately unadvisedly contrary to the Doctrine of the Ancients unwisely Moreover S r Henr. Savil in the margin of his M. S. upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custom of the Heathens bids us take notice that this is here spoken concerning images Vales. a This was an old tradition that James the Apostle was Ordained Bishop of Jerusalem by Christ. Besides Eusebius Saint Chrysost in his 38 Homil upon the Epistle to the Corinthians on these words Deinde visus est Jacobo Then he was seen of James expresly affirmeth it the same also Epiphanius Niceph Callist and others do affirm They all seem to borrow this opinion from the first book of Clemens's Recognitions also in the eighth book of his Constitutions Chap. 35. we find him speaking of James the Bishop of Jerusalem in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordained by our Saviour himself and the Apostles We must farther advertise the Reader that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle are wanting in the Kings Fuk. Maz. M. SS and in Rufinus but in our Maz. Med. Fuk. M. SS in the Contents of this Chapter we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle although in the Index of the Chapters which is prefixed we find it thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Chair of James the Bishop Vales. a From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a◠the same time some would conclude that Dionysius wrote these Epistles in the Persecution raised by Valerian but that is false for this Epistle to Domitius and Didymus was written in the Reign of Decius the Emperour Vales. b Rufinus very well translates this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Paschales Paschal Epistles The Bishops of Alexandria used to write these Paschal Letters every year and send them to the rest of the Churches of Aegypt that they might all agree in the time of the celebration of Easter There are at this day extant Epistles of this sort written by Theophilus Cyril and others what was the form of these Epistles we may understand from the 30 Paschal Homilies of Cyril first they discoursed some thing concerning Easter in the end they declared the beginning of Lent and the day of Easter whence we may call them Homilies as well as Epistles Vales. a In the Kings M. S. we find instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Cities which reading is not to be rejected for that great faction had so divided Alexandria that in a manner it became of one City two as before he seemeth to intimate when he saith
Nothing occurs at this passage which may make us think this Matron's pennance was publick 3 in regard she is injoyned to fast and pray continually that may be understood of private satisfaction which she performed at home and in secret To which reasons of Valesius's a fourth may be added drawn from the Penitentiaries Office which was to take the Confessions of secret penitents to advise them the best way he could for their souls health to admonish and councel them but not to lay on them more than private pennance See note a in this chapter f In the original 't is thus exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in process of time or some time after this For Socrates's meaning is that this was the womans second confession Which is confirmed by Nicephorus and Sozomen who in his Eccles. Hist. book 7. chap. 16 words this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whilest she made her abode in the Church upon this account to wit of performing the pennance injoyned her by the Penitentiary she confessed that she had been debaucht by a Deacon It may also not unfitly be thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the woman came to the Penitentiary and detected c. Vales. g Here arises a difficulty to wit how this fact could come to the peoples knowledge if the womans confession were secret How also the Bishop could know this wicked fact who degraded the Deacon on account thereof My Sentiment is that the Penitentiary-Presbyter to whom the woman had confessed this impious act first sent for the Deacon reproving him before the woman and forced him to a confession of his crime then he made a report of the whole matter to Nectarius the Bishop by whom he had been set over the penitents and whose deputy he was in that Office For the Penitentiary heard confessions only and enjoyned pennances But the Bishop himself reconciled penitents Nor ought any one to make this objection viz. if we admit what you have said to be true it follows that the secrets of confession may be discovered I deny that consequence For the Penitentiary-Presbyter made known the Deacon's wickedness only to the Bishop the Matron's name he concealed Further the Deacon's degradation does plainly confirm what I have asserted For Nectarius the Bishop could not have deposed him had he not had intimation from the Penitentiary who had detected the Deacon of whoredom Vales. h The Learned Reader must have observed that there is nothing wherein the Romanists do more disagree amongst themselves than in their accounts of this fact of Nectarius Petavius in his notes on Epiphanius pag. 243 does maintaine that Nectarius abrogated publick pennance only but continued confession that is private confession for publick he says was never in use in the Church Valesius in his note at this place does assert that neither confession nor pennance were abolished by Nectarius but that the Bishop removed this particular Penitentiary-Presbyter only and that but for a time because of the discontented people's indignation One John Hasselius who is mentioned by Pamelius in his 98 th note on Saint Cyprian's Treatise de Lapsis worte a book on purpose to shew that Nectarius did but put the Penitentiary from his Office and abrogated not the Office it self But all these assertions are palpably contradicted 1 by the whole advice which Eudaemon gives Nectarius in this chapter to wit of leaving the people from that time forward to their own consciences 2 by the conference between our Socrates and Eudaemon which follows in this chapter wherein complaint is made of some inconvenience which the want of this Office would breed 3 by that which the History declares concerning other Churches who did as Nectarius had done before them not in deposing the same man for that was impossible but in removing the same Office out of their Churches which Nectarius had abrogated in his All these particulars are evident from this chapter in Socrates with whom Sozomen book 7. chap. 16. agrees and adds further that in his time he lived in the reign of the Younger Theodosius the same abolition did still continue and that the Bishops had in a manner every where followed the example given them by Nectarius But though the Romanists differ as you see in their Sentiments about this fact of Nectarius's yet they all unanimously agree in this to wit that Nectarius did not abrogate Auricular Confession The reason of their consent in this assertion is plain should it be acknowledged that Nectarius did abrogate Auricular or private Confession as 't is evident he did from the attestation both of Socrates and Sozomen it would enforce them to grant that the Greek Church at that time held not Confession as the Latine Church now doth to be the part of a Sacrament instituted by our Saviour Jesus Christ which therefore the Church till the worlds end hath no power to alter See M r Hookers Eccles. Politie pag. 343 c. Edit Lond. 1666. i From this answer of Socrates's to Eudamon 't is apparent that Nectarius's abolition of the Penitentiary-Presbyter's Office displeased our Socrates Whence we may evidently conclude what ever Baronius and Petavius have said to the contrary at the places before quoted that our Socrates was no Novatianist For had he embraced that Heresie he would doubtless never have sound fault with that Sanction of Nectarius's whereby he abrogated the Penitentiary nor would he have doubted to pronounce these words concerning the advice Eudaemon suggested to Nectarius to wit whether it were usefull or hurtfull to the Church for the Novatians never admitted either of penitency or of the Penitentiary-Presbyter Besides Socrates in this place terms the assembly of the Homoöusians barely and simply The Church which he would questionless never have done had he been a follower of the Novatian Heresie Vales. * Ephes. 5. 11. * Or could comprehend in their opinion thereof * See Socrat book 4. chap. 9. book 5. chap. 10. †See Socrat book 4. chap. 9. ‖ Socrat. book 4. chap. 28. * That is the Eucharist †The Office of Presbyter * That is Marcianus * Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Angarum the reading must doubtless be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at Sangarum so Epiphan Scholasticus and Nicephorus read it and the same reading occurs in Sozomen book 7. chap. 18. Vales. * Or Canon †That is Indifferent b This place is corrupted nor is this fault of a short standing For even in Epiphanius Scholasticus's age this mistake had crept into the copies of Secrates as 't is apparent from his Version For Epiphanius renders it thus Cum haec ab els tunc fuissetregular definita c. When this determination had at that time been made by them Sabbatius bound by his oath if at any time there hapned any discrepancy in the Paschal solemnity fasted by himself and by night celebrated the
its import different also For if it be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it denotes a Divine person one whose soul is full of God If it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its import is passive and implies one born or carried by God We are told by many Learned men that Ignatius had this title from our Saviours taking him up in his arms For he was that very child they say whom our Saviour Mar. 9. 36. took up and set in the midst of his disciples Others on the contrary affirm this story to be groundless and uncertain See D r Cave's Life of Ignatius * Covered or Arched walkâ— b I cannot imagine whence Socrates had this story For 't is manifest that Flavianus and Diodorus were the first persons who in Constantius's Reign divided the Quires of Singers at Antioch into two parts and gave them David's Psalms to be sung alternatively or by turns which usage being first practised at Antioch afterwards spread over all the Churches of the world Theodoret attests this in his Hist. lib. 2. cap. 24 as does also Theodorus Moâ—suestenus a person ancienter than he who lived in the same times with Flavianus and Diodorus Theodorus's words are quoted by Nicetas in Thesauro Orthâ—dâ—xae fidei lib. 5. cap. 30. Although that way of singing of Psalms seems to have been used by the Syrians before Flavianus and Diodorus's times For Theodorus writes that Flavianus and Diodorus were the first persons who translated that kind of Psalmodie which they term Antiphonae That is when one singeth one verse another another out of the Syrian Language into the Grecian and that those two persons appeared almost the only Authours of this thing to all the parts of the world What therefore the Syrians had done long before Flavianus's time to wit in singing of David's Psalms alternatively in Syriack that Fâ—â—vianuâ— and Diodorus ordered to be done by the Grecians of Antioch in their singing the Psalms in Greek Vales. * See the second chapter of this book a Besides this reason of Theophilus's hatred against Isidorus Sozomen book 8. chap. 12. relates two other causes The first was because Isidorus had refused to give evidence in favour of Theophilus's Sister The second because â—e had reproved Theophilus for his over much diligence in building Churches whereby he wasted the money of the Church which ought rather to have been bestowed on the poor I am easily induced to believe that these were the reasons of Theophilus's hatred against Isidorus in regard both Socrates and Sozomen do expressly attest it Notwithstanding Isidorus was not for these reasons ejected out of the Church but was condemned by the sentence of the Bishops on account of Origen's Errours which he maintained as Baronius has long since informed us from Palladius in Lausiaca Vales. b So Arsacius who succeeded Chrysostome in his Bishoprick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief-Presbyter in the Acts of the Synod ad Quercum and one Martyrius is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chief-Deacon Sozomen calls this Peter Arch-Presbyter This is a name of honour not of ancientness For the Bishops Elected whom they pleased out of the Colledge of Presbyters to be Arch-Presbyters as Liberatus informs us in his Breviarium chap. 14. Vales. * See book 5. chap. 15. a 'T is false that Epiphanius was ever so simple as to be addicted to the Heresie of the Anthropomorphitae he had indeed once received a check upon that account from John Bishop of Jerusalem But Jerome has refuted this Calumny and also Epiphanius himself in that Sermon he Preach't at Jerusalem in the presence of John himself as Jerome in his book to Pammachius concerning the Errours of John of Jerusalem and Baronius at the year of Christ 393 do relate Wherefore there was no need of Theophilus's feigning himself an Anthropomorphite to curry favour with Epiphanius Both Socrates and Sozomen were imposed upon by some Origenist a favourer of Ammonius and Dioscorus who told them these things For 't was usuall with the Origenists as Baronius has truly remarked to fix the crime of this Heresie upon the Catholicks by whom they were condemned Vales. b Socrates and Sozomen who has followed him herein is mistaken here in supposing that the Alexandrian Synod wherein Theophilus condemned Origen's books together with Origen himself was held after that Synod convened at Constantia by Epiphanius 'T is manifest that Theophilus did first of all convene a Synod at Alexandria and condemn that Heresie in the year of Christ 399. Which was done after many conferences concerning that matter held by the Bishops who came thither as Postumianuâ— informs us in Sulpicius's Dialogues de Vitae B. Martini After this Theophilus sent a Synodick Letter to all the Bishops and he wrote a particular Letter to Epiphanius beseeching and intreating him that he would convene all the Bishops of the Island condemn the same Heresie himself and subscribe his Synodick Letter This Letter of Theophilus's is at this day extant translated by S t Jerome Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged Moreover Socrates here uses a perfect number for an imperfect And for this reason he adds the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is almost or thereabout But if we would speak exactly above fifty years must be taken from this number For Origen died on the year of Christ 252 as may be made out from what we have said at note b. and c. on Euseb. Eccles. Histor. book 7. chap. 1. From which year to the year of Christ 399 wherein Origen was condemned in the Alexandrian Synod there are 147 years Vales. * Or many of the Magistracy * Or Without labour or trouble †Book 6. chap. 4. ‖ Or By the by * Or Liberty and confidence a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so much that the Empress in my judgment it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till at length the Empress Nor do I doubt but Socrates wrote thus Nicephorus words it expressly according to our emendation And in Sozomen the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill which is the same Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is having adjured him by her Son The Ancients were wont to swear by their Children So in Virgil Per caput hoc juro per spem surgentis Iüli I swear by this head by the hopes of growing Iülus After the same manner when they would earnestly entreat others they beseeched them by their own children and whatever they accounted most dear to themselves In this manner therefore Eudoxiâ— spake to John Chrysostome at that time By this little child of mine and your spirituall Soâ— whom I brought forth and whom you received out of the sacred Font be reconciled with Severianus 'T is certain Chrysostome had received Theodosius Junior out of the sacred Font as Nicephorus relates at this place from Simeon Metaphrastes as I suppose Further Baronius places this reconciliation between Severianus and
name of this City is more frequently inscribed on old Coyns Johannes Tristanus has produced a Coyn of the Emperour Caracalla's which has this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synnade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n. Yet 't is sometimes written with a single n. So it is in an old Coyn of the Emperour Nerva's in the reverse whereof Jupiter is engraven with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Coyn was in the Archives of that illustrious personage the Lord Bryennius concerning the meaning whereof when I was asked by the Learned Franciscus Ogerius to whom Patiâ—us had communicated that Coyn my answer was it was to be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Synnadensians worshipped Jupiter under the name of Pandemos because having heretofore been gathered together out of many sorts of people in Greece by Acamas Theseus's son they inhabited the City Synnada Whence says Stephanus the City was so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their dwelling together Further those people out of whom the Colony of the Synnadensians was first collected were of two sorts to wit the Macedonians and the Athenians or Ionians who were in Asia as the same Stephanus relates Whence we understand why in the Emperour Caracalla's Coyn which Johannes Tristanus has set forth the Synnadensians are termed Dorienses and Ionians For this is the inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Macedonians a Colony whereof Acamas brought thither were originally Dorienses But the Athenians who went thither with Acamas Theseus's son and the Colonies which Acamas is reported to have gathered out of Asia were Ionians so termed from Iön the Athenian Vales. b It is a famous question and usually disputed on both sides whether it be lawfull for Catholicks especially Bishops to persecute Hereticks In the determination whereof I am of opinion that a distinction is requisite For 't is certain that on account of amassing money together it is not lawfull for Catholicks to molest and vex Hereticks which thing Theodosius Bishop of Synnada at that time did Also to persecute them by criminall sentences and to thirst after their bloud is in like manner unlawfull as Idatius and some other Prelates of Spain did in their persecution of the Priscilianists To whose communion when S t Martin had for some time joyned himself he acknowledged that great detriment befell him from that thing as Sulpicius Severus does relate in his Life Notwithstanding it is and always was lawfull for Catholicks to implore the aid of Princes and Magistrates against Hereticks that they be restrained and kept within the bounds of duty least they should behave themselves insolently over the Catholicks or least they should insult over and scoff at the Catholick Religion S r Augustine confesses indeed that heretofore this was his Sentiment to wit that Hereticks were not to be molested and vexed by Catholicks but that they were to be invited by all instances of mansuetude and mildness But afterwards he altered his opinion being most certainly informed that the Laws of Princes made against Hereticks are usefull to Hereticks themselves in order to their conversion And he says this was acknowledged by the Donatists themselves who had afterwards returned to the Catholick Church For they affirmed that they had never returned to the Church but had always continued in their errour had they not been provoked and drawn as it were by those penalties and mulcts contained in the Imperial Laws There is a most elegant passage of Augustine's about this matter in his 48 th Epistle to Vincentius to which is to be added another passage of the same Authour in his first book against Gaudentius chap. 23. Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he drew and bound them as it were to Judges Tribunals Translatours thought these words were spoken concerning bonds as if Theodosius the Bishop had brought the Hereticks bound before the Judges In which sense Nicephorus also took this passage But Socrates's words will not bear this meaning Vales. d Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madness Nicephorus and Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course device or purpose with which reading I am best pleased Vales. * Or when he had celebrated a prayer e We read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly agreeable to the reading in Epiphan Scholasticus and Nicephorus The other Reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to reason or unexpectedly Vales. * Troubled with the palsy * Book 5. chap. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of many dangers †See Luke 22. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I like not the Version of Langus and Christophorson who have rendred this place thus maledictus qui absque azimis pascha celebrat cursed is he who celebrates the Passover without unleavened bread In my judgement it must be rendred thus beyond or not on the days of unleavened bread For in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports beyond out of or saving on Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Langus and Christophorson render thus cum ex anticipatâ opinione Festum Paschae celebraret when he celebrated the Paschall Festivall by an anticipated opinion I like Musculus's Version better who translates it thus per anticipationem celebraret he celebrated the Festivall by way of anticipation For Sabbatius celebrating the Paschall solemnity after the Jewish manner prevented the Christians and kept that Festivall before the Sunday If these words are thus to be understood it must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates uses the same term a little lower in this Chapter where speaking concerning the same thing his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possest with a rude anticipate opinion Where notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken for an anticipate opinion Vales. c I understand The Vigill of the Paschall Festivall Nor can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be any other then the Vigill of the Paschall Festivall For Sabbatius although he anticipated Easter and celebrated it with the Jews yet kept the Vigills on the Paschall Sabbath with the rest of the Christians with whom also he celebrated Easter-day in a dissembling and negligent manner as Socrates has related before in book 5. chap. 21. And thus this passage in Socrates was understood by Nicephorus whose words his Translatour hath not rendred well Nicephorus's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which are to be translated thus But in regard they celebrated the solemn Vigill with a congruous worship meerly for fashions sake c. Moreover why Sabbatius although he followed the Jews in the observation of Easter notwithstanding would feign a celebration of Easter with the Christians this in my judgement is the reason because he feared the Laws of the Emperours who had made a Sanction that they should be accounted Hereticks who kept not Easter on one and the same day with all other Christians This
instead of Eustochius Bishop of Jerusalem the same Nicephorus has Sallustius Sallustius was indeed Bishop of Jerusalem in the Reign of Anastasius Augustus But Eustochius governed the same Bishoprick about the beginning of Justinus Junior's Empire as Theophanes attests in his Chronicon Vales. †Or Rendred the Deity Propitious a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless it must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the reading is in Nicephorus book 17. chap. 22. Vales. b The Laicks were wont to bow their heads not only before the Bishops and Presbyters but before the Monks also to receive their Blessing An illustrious instance of which is extant in Sozomen book 8. chap. 13. Vales. * Or Was not in the least forwarded c Concerning this Earthquake the Authour of Antoninus Martyr's Itinerarium speaks in these words Inde Venimus in partes Syriae ubi requiescit sanctus Leontius Thence we came into the parts of Syria where Saint Leontius rests which City together with other Cities was ruined by an Earthquake in the time of the Emperour Justinian From thence we came to Byblus which City also with all things that were therein was destroyed From thence we came into the City Triari which was likewise ruined Thence we came into the most splendid City Beryto wherein there was lately a study of Learning which was also ruined as we were told by the Bishop of the City to whom the persons were known except the strangers who perished there Further that City wherein Saint Leontius rests is Tripoly as I have remarked before book 3. chap. 33. note c. This Earthquake hapned on the twenty fourth year of Justinian's Reign as Cedrenus writes in his Chronicon and Theophanes pag. 192. What those Authors relate concerning Botry a City of Phoenice is memorable viz that in that City there was an Haven made by that Earthquake there having been no Port there before the Promontory which was called Litho-prosopon being removed But in Theophanes 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which fault in the writing the Translatour was induced to render it Bostra which is a very gross mistake in regard Bostra is a Mid-Land-City of Arabia The name of this City is in my judgment to be restored in Antoninus Martyr's Itinerary at that place which I have quoted above For instead of the City Triari it must be written Botry Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who would not admire that three Learned men should have been mistaken in the Rendition of this place Johannes Langus translates it thus illins enim Eccleslae censebatur for he was reckoned of that Church And Musculus renders it almost in the same manner But Christophorson has translated it worst of all thus ab eâ siquidem Ecclesiâ Presbyter fuerat ordinatus for he had been ordained Presbyter by that Church These persons thought that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Thomas were here to be understood whereas we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this annuall stipend or Alms which was wont yearly to be distributed out of the Revenues of the Church of Antioch to the Monastery of the Abbot Thomas Vales. * Steward †Or Give b Johannes Moschus in his Limonarium Chap. 88 says this Thomas dyed in the Church of Saint Euphemia which was in the Daphnensian Suburb Therefore the Church of the Blessed Euphemia was near the Hospitall wherein strangers were entertained in such manner as we now adays see Churches joyned to Hospitalls and Spiâ—â—les Further Johannes Moschus says that this Thomas was the Apocrysarius that is the Procurator of his own Monastery For those were termed Apocrysarii who managed the affairs of Monasteries and Churches as Justinian informs us in his sixth Novell Vales. c Moschus in the forecited chapter calls the Bishop of Antioch not Ephraemius but Domninus who succeeded Ephraemius Nicephorus Patriarch of Constantinople terms this person Domnus Vales. * Or Most holy †Or Turn our course * Present or opposite * Book 4. Chap. 11. a We have taken notice of this mistake of Evagrius's above at chap. 11 note c which Nicephorus has also corrected But Nicephorus himself whilst he amends Evagrius's errour has committed another For he relates that Menas was ordained by Pope Agatho whereas he was ordained by Agapetus in the place of Anthimus as 't is agreed amongst all persons Vales. b Nicephorus Callistus Book 17. Chap. 25. attests that this Custome viz. that the Particles of the Sacred Eucharist which remained were at Constantinople distributed amongst the Boyes to be eaten continued even in his age and he writes that he himself whilst he was a Boy and was frequently conversant in the Churches partook of those parts Vales. * Or Glassworker †Or Taken * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Or Tearing herself with weepings ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Langus renders this place thus Puerum cum matre divino Regenerationis Lavacro adhibuit deoque dicavit He admitted the Boy with his mother to the divine Laver of Regeneration and Dedicated them to God But Musculus and Christophorson have translated it far worse For Musculus terms it servavit he kept or preserved But Christophorson has rendred it thus puerum cum matre Lavacro Regenerationis tingendos decernit He Decreed the boy with his mother to be Baptized in the Laver of Regeneration I doubt not but the place is thus to be rendred Puerum simul ac matrem Regenerationis Lavacro initiatos Clero adscripsit He enrolled the boy and his mother having been initiated in the Laver of Regeneration amongst the Clergy Which must be understood in this manner that the Emperour ordered that Boy to be reckoned amongst the Readers of the Church but commanded his mother to be ordained a Deaconness Vales. d In this Suburb of the City Constantinople punishments were heretofore usually inflicted on Criminalls as I have already intimated in my Notes on Book 28. Amm. Marcell pag. 362. Whereto add a passage of Saint Jerome out of his Commentaries on Matt. 26 th which runs thus Extra urbem enim foras portam loca sunt in quibus truncantur capita damnatorum Calvariae id est Decollatorum sumpsere nomen Vales. * Or Not as yet a Indeed many Monks severed themselves from his communion because he was thought to assert Origen's opinions One of their number was the Abbot Elias who was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Johannes Moschus relates in the ninteenth Chapter of his Limonarium And yet Theophanes in his Chronicon pag. 205 says Macarius was ejected out of his See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by subornation fraud and calumny But Theophanes relates that in a place wholly unfit and incongruous to wit in the Empire of Justinus Junior Now Macarius was ordained Bishop of Jerusalem on the year of Christ 546 and having after two years been expelled out of his See
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
ninteenth day of the month Desius which the Romans call June on the thirteenth of the Calends of July Which is confirmed by the Authour of the Alexandrian Chronicle by the Chalcedon Council and by that Latine collection which Baronius calls Cresconiana which account I think is the truest For should we suppose that the Council of Nice was assembled on the twentieth day of May there would be too narrow a space of time left for the transacting of those affairs which Constantine did after his vanquishing of Licinius Licinius was subdued in the last Engagement at Chalcedon in the year of Christ 324 on the 15 th of the Calends of October as 't is recorded in Fastis Idatii and in the Alexandrian Chronicle on the day following Licinius who made his escape to Nicomedia yielded himself to Constantine the conquerour After this Constantine made his entry into Nicomedia whilst he continued there and hastned to make his Progress into the Eastern parts a messenger arrived declaring to him the dissention of the Alexandrian Church and of all Egypt upon account of Arius's Opinion and the disturbances of the Melitians as himself attests in his Epistle to Alexander and Arius And first he sends Hosius with his Letters to Alexandria that he might compose those differences by his authority But Hosius after he had staied a little while at Alexandria returns to Constantine without effecting his business All this could in no wise have been done in a shorter space of time than three months Moreover Constantine perceiving the mischief to increase daily resolves upon calling a general Council of Bishops that he might thereby restore peace to the Church Upon this account he dispatcht away Couriers throughout all the Provinces to convene the Bishops at Nice in Bythinia Suppose therefore that the Couriers delivered the Emperours Letters to every one of the Bishops in the month of March it is scarce credible that the Bishops could come from the remotest regions as well of the East as of the West to Bithynia before the month July especially since they came by land and not by water as Eusebius attests book 3. chap. 6. De Vitâ Constant. See Vales. notes on Euseb. Life of Constant. book 3. chap. 14. h After these words the Six hundredth thirty six year from the reign of Alexander the Macedonian Leo Allat M. S. adds these and it was the nineteenth year from the beginning of the reign of Constantine the Emperour which is very true For when Paulinus and Iulianus were Consuls which was on the 325 th year of Christ the Nicen◠Synod was according to Socrates's Opinion assembled in May. it being then the nineteenth year of Constantines reign His twentieth year began the same year about the end of July following Vales. a Socrates has observed no order here For he says that Eusebius and Theognis were recalled from banishment almost before he had told us they were exiled Sozomen therefore did better who in this particular corrected Socrates's relation For in the first book of his History chap. 21 he relates that Eusebius and Theognis were banisht by the Emperour Constantine a little after the Synod and that other Bishops were put into their Sees Then in his second book chap. 16. he declares how they were recalled from their banishment From which passage that I may make this remark by the by it may be concluded that Sozomen wrote his History after Socrates in as much as he corrects and amends Socrates's narration in many places Further Eusebius and Theognis were banisht three months after the Nicene Synod as Philostorgius attests and returned from their exil◠as the said Philostorgius relates in the third year after that Synod that is in the year of Christ 328. which account agrees exactly with the History of affaires transacted in that time For all Historians agree that Eusebius upon his return from banishment entertained thoughts of confirming Arius's Opinion and of thrusting out those that asserted the Nicene Faith And that his first attack was made against Eustathius Bishop of Antioch whom he caused to be expell'd from his See by seigned calumnies in the year of Christ 329 or 330. Baronius therefore did ill to place Eusebius Nicomediensis's return from exile on the year of Christ 330. Vales. b Baronius at the year of Christ 325. reproves Socrates and Sozomen for saying that Eusebius and Theognis were banisht a little after the Nicene Synod ◠and that some few years after having sent a Libell of satisfaction to the most eminent Bishops they were recalled from their exile Baronius endeavours to prove that this Libell was presented by Eusebius to the Bishops in the Nicene Synod For he asserts that the rule of Faith was first written which Eusebius Nicomediensis with four other Bishops refused to subscribe but that the said Eusebius having afterwards presented a Libell of satisfaction did subscribe what had been determined in the Synod But after this when the Synod had Anathematized Arius Eusebius and Theognius says he would not subscribe this Anathematism and for that reason they were condemned and deposed by the Synod and Amphion and Chrestus were put into their Sees But the Emperour Constantine continues he interceded that the sentence might not be put in execution and perswaded the Synod that they should admit of Eusebius and Theognius upon their presenting a Libell of Repentane This is Baronius's opinion But he is out first in saying that there were two Libells presented by Eusebius for of the former Libell no body has ever made mention Secondly he cites no authour for what he says concerning Eusebius's and Theognius's deprivation and condemnation done in the Nicene Council Constantine in his Epistle to the Nicomedians the latter part of which Epistle in Greek the reader may meet in Theodoret Eccles. Hist. book 1. chap. 20 it occurs entire at the close of Gelasius Cyzicenus's 3 d book pag. 217. says not that it was then done but only says that Eusebius was afraid it would be done Lastly his saying that a Libell of Repentance was presented by Eusebius in the Nicene Synod is manifestly refuted from the Libell it self For this Libell was presented by Eusebius when he was in banishment as is attested by these words of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. and by this Libell do fully declare and confirm our consent which we are induced to do not because we look upon our exile to be tedious c. Besides this Libell was sent when Arius was recalled from banishment which is apparent from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. But it would be absurd since he that seemed to be guilty is recalled and has made his defence in reference to c. Moreover Arius was recalled from banishment by Constantine long enough after the Nicene Synod c. Vales. c In as much as Eusebius and Theognius do say in the beginning of this Epistle that they were condemned by the Bishops it is worth our making
an inquiry when and where they were condemned Baronius says they were condemned and deposed in the Nicene Synod But this is contradicted by S t Jerom's autority who in his Dialogue against the Luciferiani does in express words attest that Eusebius and Theognius with other Bishops of the Arian faction were admitted of by the Nicene Synod And this he proves both from the testimony of those that were present at the Synod and also from the very Acts of the Nicene Synod in which amongst the names of those Bishops who subscribed the Synod Eusebius and the others I have mentioned are reckoned The same is attested by Philostorgius who says that Eusebius was banisht about three months after the Nicene Synod Since therefore Eusebius and Theognius do confess themselves to have been condemned by the Bishops and since 't is manifest that was not done in the Nicene Synod it must necessarily have been done in some other meeting of the Bishops The reason of their being exiled Constantine does declare in his Epistle to the Nicomedians the latter part whereof see in Therodoret Eccles. Hist. book 1. chap. 20. For he says that he banished them because they entertained certain Hereticks whom he had commanded to be sent to his Court from the City Alexandria and held communion with them Baronius at the year of Christ 329 thinks these Hereticks were Melitians But I do rather believe they were Arians and this is expresly affirmed by the Egyptian Bishops in their Synodick Epistle which Athanasius has recorded in his second Apology against the Arians For this reason therefore Constantine ordered a Synod of some Bishops to be convened by whom Eusebius and Theognius were condemned and deposed after which the Emperour banished them This is expresly affirmed by Athanasius in his book De Synodis and by Theodoret book 1. chap. 19. Eccles. Hist. Vales. d Christophorson and Musculus omitted these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without having our cause declared or defended in their Version They occur in Sozomen book 2. chap. 16. and Epiphan Scholasticus has rendred them thus Duâ—um quidem ante judicium condemnati à Reverentiâ— vestrâ patienter ferrâ— quae decreta sunt a sancto vestro concilio debuimus i. e. Having been sometime since condemned by your Reverence before judgment we ought patiently to bear what is decreed by your holy Council By these words Eusebius seems to intimate that he was condemned without being heard and by a rash judgment or prejudice to wit because the Emperour had condemned him before who was angry with Eusebius for several reasons which you may meet with in Constantine's Epistle to the Nicomedians see Theodoret Eccles. Hist. book 1. chap. 20. Vales. e The meaning of these words is this If we then satisfied your holy Council to wit the Nicene and perswaded it to think that we had just cause for our being unwilling to subscribe the Anathematism now we fully compleat our consent and are ready to subscribe as well the Anathematism as the form of the Creed You see how much the adding of these two words then and now would enlighten this place Vales. * Arius f That is attributed here to the Bishops which had been done by the Emperour For the Emperour not the Bishops had recalled Arius from his exile But writers do usually speak thus assigning that to the Bishops which was the Emperours deed and on the contrary that to the Emperour which the Bishops did So Socrates said above that the Nicene Synod forbad Arius to enter Alexandria whenas this was the Emperours doing as appears from his Epistle Vales. a Socrates as also Sozomen Mistakes here in placing Alexander's death and Athansius's Ordination after Eusebius's and Theognis's return from exile For Alexander Bishop of Alexandria dyed within five months after the Council of Nice as Athanasius testifies in his second Apology against the Arians where he speaks of Melitius The same says Theodoret in the first book of his History chap. 26. Alexander therefore dyed in the year of Christ 325. and Athanasius was Consecrated either at the latter end of the same year or in the beginning of the next Vales. b See Rufinus's Eccles Hist. book 1. chap. 14. where Rufinus adds this circumstance to this story that the boys upon Alexanders enquiry confessed some Catechumens had been Baptized by Athanasius whom they had chosen Bishop in their sports Then Alexander having demanded of those said to be baptized what questions they had been asked and what answers they made and also having examined him who had asked them the questions found that all things had been done according to the rites of our Religion and after a confult with his Clergy 't is said he ordered that those boys on whom water had been poured after they were perfectly questioned and had returned compleat answers should not be rebaptized c. See Rufinus at the book and chapter now cited a That is the Festivals for his having arrived to the twentieth year of his Empire b This place which was corrupted and obseured by an ill distinction we have illustrated and restor'd by blotting out the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which particle is not to be found either in the Florent or Sforti M. S. our correction is also confirm'd by Epiphanius Scholasticus's Version who thus translates the passage Et denominatam Constantinopolim appellari secundam Romam lege firmavit Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was set or placed it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exposed or erected This emendation is confirmed by Epiphan Scholasticus's Version Vales. d The Strategium was a publick edifice wherein the Strategi i. e. the Duumviri the two principal Magistrates that heretofore governed the City Byzantium were wont to sit It is mentioned in the old description of the City Constantinople which is prefixt before the Notitia Imperii Romani Vales. * See Esaâ— 1. 8. where the Septuagint Version is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in our English translation is thus worded as a lodge in a Garden of Cucumbers which rendition does exactly agree with the original Hebrew a Socrates borrow'd this story out of Eusebius's third book of Constantin's Life chap. 33. But mistakes in saying that the Church which was built over our Saviours Sepulchre by Helena or rather by Constantine was call'd New Jerusalem For Eusebius says no such thing but he only alludes to the new Jerusalem which is mentioned in Saint John's Revelations See our notes on Euseb. Life of Constant book 3. chap. 33. Vales. b Philostorgius does report that the people us'd to come to this Pillar with their Tapers and worship it which is very strange and almost incredible but Theodoret does by his authority confirm it in the first book of his Ecclesiastick History and the last chapter Vales. a Christophorson and Musculâ—â— thought that these words were transposed they read them as appears from their Version thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperour