Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	worthy_a	write_v	writer_n	49	3	7.4727	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38749	The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English.; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English.; Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340. Life of Constantine. English.	1683 (1683)	Wing E3423; ESTC R6591	2,940,401	764

Episcopal Office to Linus of whom Paul has made mention in his Epistles to Timotheus Anencletus succeeded him after whom in the third place from the Apostles Clemens had the Bishoprick allotted to him who had seen the blessed Apostles and was conversant with them and as yet he had the preaching of the Apostles sounding in his ears and their tradition before his eyes and not he alone for at that time there were many yet remaining alive who had been taught by the Apostles In the times of this Clemens when no small dissension rose among the brethren at Corinth the Church of Rome sent a most compleat and agreeable Epistle to the Corinthians joyning them together in peace and renewing their faith and the tradition they had lately received from the Apostles And after some few words he says Evarestus succeeded this Clemens and Alexander Evarestus then Xystus was constituted the sixth from the Apostles after him Telesphorus who suffered a glorious Martyrdom after him Hyginus then Pius after Pius Anicetus Soter having succeeded Anicetus Eleutherus is now in possession of the Episcopal Office in the twelfth place from the Apostles In this same order and succession both the tradition of the Apostles in the Church and also the promulgation of the truth is descended unto us CHAP. VII That even to those times miracles were wrought by the faithfull ALl this being agreeable to what we have delivered in the foregoing Books of our History Irenaeus has given his assent to in those five books of his which he entitled The Confutation and Overthrow of Knowledge falsly so called in the second book of which Subject he does in these words manifest that even in his days there remained in some Churches examples of the divine and wonderfull power of God in working miracles saying So far are they from raising the dead as the Lord and the Apostles did by prayer And frequently amongst the brotherhood the whole Church of one place having with much fasting and prayer requested the soul of the defunct has returned into his body and the man has had the benefit of life conferred upon him by the prayers of the Saints And again after the interposition of some words he says But if they say that the Lord wrought such miracles as these in appearance only not really we will bring them to the oracles of the Prophets and from thence demonstrate that all things were thus predicted concerning him and most undoubtedly done by him and that he onely is the Son of God Therefore they which are his true disciples receiving grace from him doe in his name perform all things for the benefit of the rest of mankind according as every one of them hath received the gift from him For some of them do certainly and truely cast out devils in so much that those very persons who were cleansed from evil spirits frequently become believers and continue in the Church Others have the fore-knowledge of things future and visions and utter prophetick predictions Others by the imposition of their hands heal the sick and restore them to their former soundness and moreover as we said the dead also have been raised who continued with us many years after What shall we say more We cannot declare the number of the gifts which the Church throughout the whole world having received from God in the name of Jesus Christ who was crucified under Pontius Pilate does daily perform for the benefit of the Nations She uses no deceit towards any person neither does she sell her gifts for as she has freely received them from God so she freely ministers them to others And in another place the same Authour writes thus In like manner as we have heard many brethren in the Church who had prophetick gifts and by the Spirit spoke all sorts of languages who also revealed the secrets of men in such cases as 't was profitable and necessary and explained the mysteries of God And thus much concerning this matter to wit that diversities of gifts continued with such as were worthy untill those times before manifested CHAP. VIII After what manner Irenaeus makes mention of the divine Scriptures BUt because in the beginning of this work of ours we promised that we would produce in due place the words of the ancient Ecclesiastick Presbyters and Writers wherein they have delivered in writing the traditions concerning the books of the Old and New Testament which came to their hands of which number Irenaeus was one Come on we will here adjoyn his words and first what he has said of the sacred Gospels after this manner Matthew published his Gospel among the Hebrews written in their own Language whilest Peter and Paul were Preaching the Gospel at Rome and founding the Church After their death Mark the disciple and interpreter of Peter delivered to us in writing what Peter had Preached Luke also the follower of Paul compiled in a book the Gospel Preach't by him Afterwards John the disciple of the Lord he that leaned on his breast publisht a Gospel when he lived at Ephesus a City of Asia Thus much the forementioned Authour has said in the third book of the foresaid work And in his fifth book he discourses thus concerning the Revelation of John and the number of Antichrist's name These things being thus and this number being extant in all accurate and antient copies and those very persons who saw John face to face attesting the truth of these things even reason doth teach us that the number of the beasts name according to the computation of the Grecians is made apparent by the letters contained in it And after some other passages he speaks thus concerning the same John We therefore will not run the hazard of affirming any thing too positively concerning the name of Antichrist for if his name were to have been openly declared in this age it would have been express't by him who saw the Revelation For it was not seen long since but almost in our age about the end of Domitian's Reign Thus much is related by the foresaid Authour concerning the Revelation He mentions also the first Epistle of John and produces many authorites out of it as also out of the second Epistle of Peter He not onely knew but also approved of the book called Pastor saying Truly therefore hath that book said which contains this Before all things believe that there is one God who created and set in order all things and so forth He quotes some words out of the Wisedom of Solomon saying in a manner thus The vision of God procures incorruption and incorruption makes us neer unto God He makes mention also of the sayings of an Apostolick Presbyter whose name he has concealed and annexes his expositions of the divine Scriptures Moreover he makes mention of Justin Martyr and Ignatius quoting also authorities out of their writings The same person has promised to confute Marcion in a separate Volume by arguments pickt out

in the great City Rome was most notorious for the sin of buggering boys and above all men most addicted to covetousness and he who exhorted all men to despise death did so mightily dread it himself that he made it his business to procure Justin to be put to death as judging that to be the worst of evils because he Preacht the truth and manifestly proved that the Philosophers were gluttons and deceivers And this indeed was the true cause of Justins Martyrdom CHAP. XVII Concerning those Martyrs whom Justin makes mention of in his Apology THe same Justin before his own Martyrdom does in his first Apology make mention of some others who suffered as Martyrs before him which words of his because they are accommodate to our Subject I will here recite He writes thus A certain woman had an husband who led a lascivious and libidinous course of li●e she her self also had formerly been addicted to lightness and a dishonest behaviour but after she had been acquainted with the doctrine of Christ she became modest and chast and made it her business to perswade her husband to live in like manner continently and chastly advertizing him of the Christian precepts and declaring to him the future punishment in eternal flames prepared for such as lead an obscene and disorderly course of life But he persevering in his wonted lasciviousness by such his doings alienated his wife's affection from him For the woman at last judged it a wicked thing for her to cohabit with an husband who wholly practised all manner of lustfull courses contrary to the law of nature and disagreeable to justice and honesty and therefore she resolved to be divorced from him But the woman was obedient to the instructions of her friends who advised her to continue married a while longer in expectation that her husband would in future alter his mind and ere long lead a more regular course of life so she constrained her self and continued with him But after this her husband having made a journey to Alexandria was discovered to have committed more notorious acts of lewdness the woman therefore fearing that by her continuing married to him and by her being his confort at bed and board she should be partaker of his wickednesses and impieties sent him that which we call a bill of divorce and departed from him But this excellent fellow her husband who ought to have rejoyced because his wife who formerly had committed lewdness with servants and mercenary fellows and took delight in drunkenness and all manner of vice did now both desist from those wicked doings and also desired him to leave them off which because he would not doe she was divor●'t from him drew up an accusation against her and said she was a Christian. And she presented a Libell to thee O Emperour wherein she requested liberty might be allowed her first to set in order her domestick affairs after which settlement she promised to put in an answer to her accusation And You granted the womans Petitions But her heretofore husband being within that space unable to say any thing against her set upon one Ptolemaeus whom Urbicius put to death who had been the womans instructour in the Christian Religion after this manner he perswaded a Centurion who was his friend to apprehend Ptolemaeus and having put him in bonds to ask him this one question whether he were a Christian And Ptolemaeus being a lover of truth and no deceitfull person nor falsifier of his own judgment confessing that he was a Christian the Centurion caused him to be bound in fetters and afflicted him with a long imprisonment At length when the man was brought before Urbicius he was again asked this one question whether he were a Christian And he assuredly knowing that he should obtain glory and happiness by the doctrine of Christ again made profession of that divine and virtuous institution For he that denies himself to be a Christian declines the confession of that Religion either because he is a disallower as well as a denier of it or in regard he knows himself to be unworthy of and estranged from its Rules and Precepts neither of which can happen to him that is a true Christian. When therefore Urbicius had given command that Ptolemaeus should be led away to be put to death one Lucius who also was a Christian considering the injustice of the sentence that was pronounc't spake thus to Urbicius what reason is there that thou shouldst have condemned this man who is neither adulterer nor fornicatour nor murderer nor thief nor robber and who is not in any wise convicted of any other wicked fact but onely owns and acknowledges the appellation of a Christian Such judiciary proceedings as these O Urbicius are misbecoming both Pius the Emperour and the son of Caesar the Philosopher and also the sacred Senate But Urbicius made Lucius no other answer onely said thus to him you also seem to me to be such an one and when Lucius had said that he was Urbicius again gave command that he also should be led away to be put to death Lucius acknowledged himself much oblieged to him for I shall be delivered said he from such wicked masters and goe to a gracious God who is my Father and King And a third stepping forth was also condemned to undergoe the same punishment After this Justin does pertinently and agreeably induce those words which we quoted before saying And I also my self doe expect to be treacherously betrayed by some one of those called Philosophers and so forth CHAP. XVIII What books of Justin's are come to our hands THis person has left us many monuments of his learned and most accomplisht understanding and also of his sedulous deligence about divine matters full of variety of profit to which we will remit such as are lovers of learning after we have usefully remark't such of them as are come to our knowledge The first therefore of his books is his supplication to Antoninus surnamed Pius and his sons and to the Roman Senate in behalf of our Religion the second contains another Apology for our faith which he presented to Verus who was successour to and bore the same name with the foresaid Emperour Antoninus whose times we are now giving an account of There is also another book of his against the Gentiles wherein he treats at large both of many questions that are usually disputed both amongst us and the Gentile Philosophers and also declares his opinion concerning the nature of Spirits which 't is of no importance for us here to insert And further there is another work of his against the Gentiles come to our hands which he entitled A confutation and besides these another concerning the Monarchy of God which he confirms not onely by the Authority of the sacred Scriptures but also from the testimonies of the Writers amongst the Gentiles Moreover he wrote another book the title whereof is Psaltes and another

find that Nero was the first who with the Imperial sword raged against this Sect then greatly flourishing at Rome But we even boast of such a beginner of our persecution For he that knows him may understand that nothing but some great Good was condemned by Nero. Thus therefore this man being proclaimed the first and chiefest enemie of God set upon slaughtering the Apostles Wherefore they relate that in his time Paul was beheaded at Rome and also Peter crucified And the name of Peter and Paul unto this present time remaining upon the Burial-places there doth confirm the story In like manner even an Ecclesiastical man by name Caius who flourisht in the time of Zephyrinus Bishop of Rome and wrote against Proclus a great defender of the opinion of the Cataphrygians says these very words concerning the places where the sacred bodies of the aforesaid Apostles were deposited I am able to shew the Trophies of the Apostles For if you would go to the Vatican or to the way Ostia you will find the Trophies of those who founded this Church And that they both suffered Martyrdome at the same time Dionysius Bishop of Corinth writing to the Romans doth thus affirm So also you by this your so great an admonition have joyned together the plantation both of the Romans and also of the Corinthians made by Peter and Paul For both of them coming also to our City of Corinth and having planted us did in like manner instruct us Likewise they went both together into Italy and having taught there suffered Martyrdome at the same time And thus much I have related that the History hereof might be yet farther confirmed CHAP. XXVI How the Jews were vexed with innumerable mischiefs and how at last they entred upon a war against the Romans MOreover Josephus discoursing at large about the calamities that happened to the whole Jewish nation makes it manifest in express words amongst many other things that a great number of the most eminent personages amongst the Jews having been cruelly beaten with scourges were crucified even in Jerusalem by the command of Florus For it happened that he was Procuratour of Judea when the war at first broke out in the twelfth year of Nero's Reign Afterwards he says that after the revolt of the Jews there followed great and grievous disturbances throughout all Syria those of the Jewish nation being by the inhabitants of every City every where destroyed as enemies without all commiseration In so much that a man might see the Cities filled with dead bodies that lay unburied and the aged together with the infants cast forth dead and women not having so much as any covering upon those parts which nature commands to be concealed and the whole Province was full of unspeakable calamities But the dread of what was threatned was greater and more grievous than the mischiefs every where perpetrated Thus much Josephus relates word for word And such was the posture of the Jews affairs at that time THE THIRD BOOK OF THE Ecclesiastical History OF EUSEBIUS PAMPHILUS CHAP. I. In what parts of the world the Apostles Preached Christ. NOW the affairs of the Jews being in this posture the holy Apostles and disciples of our Saviour being dispersed over the whole world Preached the Gospel And Thomas as Tradition hath it had Parthia allotted to him Andreas had Scythia John Asia where after he had spent much time he died at Ephesus Peter 't is probable Preached to the Jews scattered throughout Pontus and Galatia and Bithynia Cappadocia and Asia Who at last coming to Rome was crucified with his head downwards for so he desired to suffer It is needless to say any thing of Paul who having fully Preached the Gospel of Christ from Jerusalem unto Illyricum at last suffered Martyrdome at Rome in the time of Nero. Thus much Origen declares word for word in the Third Tome of his Expositions on Genesis CHAP. II. Who First Presided over the Roman Church AFter the Martyrdome of Paul and Peter Linus was the First that was elected to the Bishoprick of the Roman Church Paul writing from Rome to Timothy makes mention of him in the salutation at the end of the Epistle saying Eubulus gr●●teth thee and Pudens and Linus and Claudia CHAP. III. Concerning the Epistles of the Apostles INdeed one Epistle of Peter's called his First hath by general consent been received as genuine For that the worthy Antients in former ages quoted in their writings as being unquestionable and undoubted But as for that called his Second Epistle we have been informed by the tradition of our Predecessours that it was not acknowledged as part of the New Testament Yet because to many it seemed usefull 't was diligently read together with the other Scriptures But the Book called his Acts and the Gospel that goes under his Name and that Book termed his Preaching and that stiled his Revelution we know these have in no wise been accounted genuine writings because no Ecclesiastical Writer either antient or modern hath quoted any authorities or proofs taken out of them But in the procedure of our History we will make it our chief business to shew together with the successions what Ecclesiastical writers in every Age have used the authority of such writings as are questioned as spurious likewise what they say of those Scriptures that are Canonical and by general consent acknowledged as genuine and also what concerning those that are not such And thus many are the writings ascribed to Peter of which I have known onely one Epistle accounted to be genuine and universally acknowledged as such by the Antients But of Pauls there are fourteen Epistles manifestly known and undoubted Yet it is not fit we should be ignorant that some have rejected that to the Hebrews saying it is by the Roman Church denied to be Pauls Now what the Antients have said concerning this Epistle I will in due place propose But as for those Acts that are called his we have been informed from our Predecessours that they are not accounted as unquestionable and undoubted And whereas the same Apostle in his Salutations at the end of his Epistle to the Romans makes mention among others of one Hermas who they sa●● is Authour of that Book entitled Pastor you must know that that Treatise also has been questioned by some upon whose account it must not be placed amongst those which by general consent are acknowledged as genuine But by others it has been judged a most usefull Book especially for such as are to be instructed in the first rudiments of Religion Whereupon we know it is at this time publickly read in Churches and I do find that some of the most Antient writers doe quote it Let thus much be spoken in order to a representation of the Holy Scriptures to discriminate those Books whose authority is in no wise contradicted from those that by general consent are not acknowledged as genuine

the same Writer relates saying that a Prophecy was found in the holy Scriptures comprehending thus much to wit that about that time one was to come out of their Country who should rule over the whole world which this Writer understood to have been fulfilled in Vespasian But he did not rule over the whole world onely obtained the Roman Empire This therefore may more justly be referred to Christ to whom it was said by the father Desire of me and I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for thy possession And the sound of whose Holy Apostles at the very same time went out into all Lands and their words unto the ends of the world CHAP. IX Of Josephus and the Writings he left AFter all this it is fit that we should not be ignorant of this same Josephus who has given us so great assistance in the History we now have in hand from whence and of what stock he came And he himself does manifest even this also saying after this manner Josephus the son of Mattathias a Priest of Jerusalem who my self also at first fought against the Romans and was by necessity forced to be present at what was done afterwards This man was esteemed the most eminent person of all the Jews of those times not onely by his own country men but also by the Romans insomuch that he was honoured with a Statue dedicated to him in the City of Rome and the Books compiled by him were accounted worthy to be placed in the publick Library He wrote all the Jewish Antiquities in twenty entire Books and the History of the Jewish war in his own time in seven Books which History he himself testifies he put forth not onely in Greek but also in his own Country language and He is worthy to be credited both in this and in other things There are also two other Books of his extant very worthy to be read which are about the Ancientness of the Jews in which he answers Apion Grammaticus who at that time wrote a Volume against the Jews and some others who had attempted to calumniate the Antiquity and Laws of the Jewish Nation In the former of these he sets forth the number of the Canonical Books of that called the Old Testament which of them are among the Hebrews unquestionable and undoubted as being received from antient tradition discoursing of them in these words CHAP. X. How Josephus makes mention of the Holy Bible THere are not therefore amongst us an innumerable company of Books disagreeing and contradicting one another but onely two and twenty containing an Historical account of all times which are worthily believed to be divine And five of these are the works of Moses which comprehend both the Laws and also a continued Series of the generations of men and what was done by them from their first creation untill his own death This space of time wants little of three thousand years And from the death of Moses untill the Reign of Artaxerxes King of the Persians successour to Xerxes the Prophets who succeeded Moses wrote what was done in their Ages in thirteen Books The remaining four contain Hymnes to God and precepts and admonitions for the well ordering of mens lives Also from Artaxerxes untill our own times every thing is indeed recorded but these Books have not been accounted worthy of the like authority with the former in that the succession of the Prophets was not so accurately known But it is manifestly apparent how highly we revere our own Writings For in so many ages now passed over no one has dared either to adde or to diminish from them or to change any thing therein but it is implanted upon all us Jews immediately from our very birth to think that these are the Precepts of God and to persevere in them and if need so require willingly to die for them And let these words of this Writer be profitably here inserted He compiled also another elaborate work not unworthy of himself about the Empire of Reason which some have entitled Maccabees because it contains the conflicts of those Hebrews in the writings called the Maccabees so termed from them who valiantly fought for the worship of God And at the end of his twentieth Book of Antiquities he intimates as if he purposed to write in four Books according to the opinion of the Jews which they had received from their Ancestours of God and of his essence also of Laws why according to them some things are lawfull to be done and others forbidden Himself also in his own Books mentions other works compiled by his diligence Moreover it is also consonant to reason to adjoyn those words of his which he has inserted at the conclusion of his Antiquities for the confirmation of the quotations and Authorities we have taken out of him He therefore blaming Justus Tiberiensis who had taken in hand as well as he to write an History of those very times as having not related the truth and accusing the man of many other faults at last adds thus much in these words But I was not in that manner as you were timorous concerning my Writings but gave my Books to the Emperours themselves when the deeds done were fresh and almost yet to be seen for I was conscious to my self that I had all along faithfully observed the delivery of the truth upon account whereof hoping for their evidence I was not disappointed of my expectation and moreover I communicated my History to many others some of whom were actually present in the war as was King Agrippa and several of his Relations Also Titus the Emperour was so willing that the knowledge of what was done should be delivered to men solely out of them that he subscribed my Books with his own hand and gave command they should be publickly read And King Agrippa wrote Sixty two Epistles testifying therein that the truth was delivered by me Two whereof Josephus there adjoyns But let thus much be thus far manifested concerning him We will now proceed to what follows CHAP. XI How after James Simeon Governed the Church at Jerusalem AFter the Martyrdom of James and the taking of Jerusalem which immediately followed thereupon report goes that the Apostles and disciples of our Lord who were yet alive met together from all parts in the same place together also with the kinsmen of our Lord according to the flesh for many of them hitherto survived and that all these held a consultation in common who should be adjudged worthy to succeed James and moreover that all with one consent approved of Simeon the son of Cleophas of whom the History of the Gospel makes mention to be worthy of the Episcopal seat there which Simeon as they say was Cousin German by the Mothers side to our Saviour for Hegesippus relates that Cleophas was the brother of Joseph CHAP. XII How

He had the same sentiments with Arius and maintained the same opinion But he separated himself from the Arian party because they had admitted Arius into communion For Arius as I said before espousing one opinion in his mind made an open profession of another with his mouth when he hypocritically consented to and subscribed the form of the Creed drawn up at the Synod of Nice that he might deceive the then Emperour Upon this account therefore Aëtius separated himself from the Arians Moreover Aëtius had formerly been an Hereticall person and a very zealons defender of Arius's opinion For after he had been a little instructed at Alexandria he returned from thence And arriving at Antioch in Syria for there he was born he was Ordained Deacon by Leontius at that time Bishop of Antioch Immediately therefore he astonished those that discoursed him with the novelty of his speeches And this he did trusting in Aristotle's Categories that Book is so entitled by its Authour from the Rules whereof he discoursed but was insensible of his framing fallacious arguments in order to the deceiving of his own self nor had he learned the scope of Aristotle from knowing persons For Aristotle upon account of the Sophisters who at that time derided Philosophy wrote that Exercitation for young men and opposed the Sophisters with the art of discourse by subtile reasonings Wherefore the Ephecticks who expound Plato's and Plotinus's works do find fault with what Aristotle has subtilly and artificially asserted in that work But Aëtius having never had an Academick Master stuck close to the Sophismes of the Categories Upon which account he could neither understand how there could be a generation without a beginning nor how he that was begotten could be coëternal with him who begat him Yea Aëtius was a man of so little learning so unskilled in the sacred Scriptures and so wholly exercised in and addicted to a contentious and disputative humour which every Rustick may easily do that he was not in the least studious in the perusal of those Ancient writers who have explained the sacred Books of the Christian Religion but wholly rejected Clemens Africanus and Origen persons expert in all manner of knowledge and literature But he patcht together Epistles both to the Emperour Constantius and to some other persons knitting together therein trifling and contentious disputes and inventing subtile and fallacious arguments Upon which account he was surnamed Atheus But although his assertions were the same with those of the Arians yet because they were unable to understand his difficult and perplexed Syllogismes he who had the same sentiments with them was by those of his own party judged to be an Heretick And for this reason he was driven from their Church but he himself pretended that he would not communicate with them There are at this present some Hereticks propagated from him to wit those who were heretofore called Aëtians but now they are termed Eunomians For Eunomius who ●ad been Aëtius's Notary having been instructed in that Heretical opinion by him afterwards Headed that Sect. But we shall speak concerning Eunomius in due place CHAP. XXXVI Concerning the Synod at Millaine AT that time the Bishops met in Italy there came not very many of the Eastern Bishops in regard most of them were hindred from coming either by their great age or by the length of the journey but of the Western Bishops there met above three hundred For it was the Emperours order that a Synod should be held at the City of Millaine Where being met together the Eastern Bishops requested that in the first place sentence might by a general consent be pronounced against Athanasius that so that having been effected he might in future be perfectly disabled from returning to Alexandria But when Paulinus Bishop of Triers in Gallia and Dionysius and Eusebius the former of whom was Bishop of Alba the Metropolis of Italy and the latter of Vercellae which is a City of Liguria in Italy were sensible that the Eastern Bishops by a ratification of the sentence against Athanasius attempted the subversion of the Faith they arose and with great earnestness cryed out that deceit and fraud was covertly designed against the Christian Religion by what was transacted for they said that the accusation against Athanasius was not true but that these things were invented by them in order to the depravation of the Faith After they had with loud voices spoken all this the congress of Bishops was for that time dissolved CHAP. XXXVII Concerning the Synod at Ariminum and concerning the Draught of the Creed which was published there WHen the Emperour understood this He removed them out of the way by banishment And resolved to convene a General Council that so by drawing all the Eastern Bishops into the West he might if it were possible reduce them all to an agreement in opinion But in regard the tediousness of the Journey rendred this design of his difficult he ordered the Synod should be divided into two parts permitting those then present to meet at Ariminum a City of Italy But by his Letters he gave the Eastern Bishops order to assemble at Nicomedia a City of Bithynia The Emperour issued out these orders with a design to unite them in opinion But this design of his had not a successful event For neither of the Synods agreed amongst themselves but each of them was divided into contrary factions For neither could they convened at Ariminum be brought to agree in one and the same opinion and those Eastern Bishops gathered together at Seleucia of Isauria raised another Schism Moreover after what manner all these matters were transacted we will declare in the procedure of our History having first made mention of some few passages concerning Eudoxius For about that time Leontius who had ordained Aëtius the Heretick Deacon departing this life Eudoxius Bishop of Germanicia a City of Syria being then present at Rome considered with himself that he was to make haste And having framed a cunning discourse with the Emperour as if the City Germanicia stood in need of his consolation and defence he requested that leave might be granted him to make a sudden return The Emperour foreseeing nothing of a design sent him away But he having procured the chiefest persons of the Bedchamber to the Emperour to be his assistants left his own City Germanicia and clancularly possest himself of the Episcopate of Antioch immediately after which he attempted to favour Aëtius and made it his business to assemble a Synod of Bishops and restore him to his dignity to wit his Diaconate But he was in no wise able to effect this because the hatred conceived against Aëtius was more prevalent than Eudoxius's earnestness for him Thus much concerning these things But when the Bishops were assembled at Ariminum the Eastern Prelates affirmed that they were come to the Council with a design wholly to omit the

Religion he would have spoken against him all that hath been said by Christians and as 't is very likely being a Sophista would have enlarged upon that subject For whilst Constantius was living he wrote Encomiums upon him but after his death he loaded him with reproaches and abusive accusations Wherefore had Porphyrius been an Emperour he had undoubtedly preferred his books before Julian's and had Julianus been a Sophista he would have termed him an ill Sophista as he does Ecebolius in his Epitaph upon Julian Since therefore he as being of the same Religion with the Emperour as a Sophista and as the Emperour's friend has related what he thought good we according to our ability will answer what he has written In the first place therefore he says that the Emperour undertook those Books when Winter had lengthened the nights This term to undertake or attempt imports that he made it wholly his business to write a discommendation as the Sophistae usually do when they instruct young men in the rudiments of their Art For he had been acquainted with those Books long before but then he made his attempts against them And having spent a great deal of time in a tedious contest he did not oppose them as Libanius says with solid arguments but for want of truth betook himself to Jests and Drollery whereof he was a great admirer by which means he derided what is firmly established in those Books For whosoever undertakes a Contest against another does usually belie him against whom he manages the dispute one while by perverting the truth at another by concealing it And he that has a Pique against another as an adversary endeavours not only to act but to speak against him in all things and delights to turn the faults that are in himself upon him with whom he is at variance That Julianus and Porphyrius whom Libanius calls The Tyrian Old man did both of them take great delight in scoffing is evident from their own Books For Porphyrius in the Books he wrote concerning Philosophick History has made the Life of Socrates a ridicle who was the eminentest of the Philosophers and has left such passages upon Record concerning him as neither Melitus nor Anytus Socrates's Accusers would have attempted to say Concerning Socrates I say a person admired amongst the Grecians for his modesty Justice and other Virtues Whom Plato the most admirable Philosopher among them Xenophon and the whole company of Philosophers not only honour as a person beloved by God but also repute him to have been endowed with a wisdom more than humane And Julianus imitating his Father has discovered the distemper of his own mind in the Book he entitled The Caesars wherein he has discommended all the Emperours his predecessours not sparing even Marcus the Philosopher That both of them therefore took great delight in Scoffs and Taunts their own writings do sufficiently declare Nor need I many or solid arguments but this is sufficient to represent the humour and disposition of them both This Character I give of them grounding my conjecture concernning their disposition upon the works of each of them But what Gregorius Nazianzenus has said concerning Julianus you may hear delivered in his own words For in His second Oration against the Gentiles he says thus Experience and his assuming the Imperial Dignity and Authority evidenced these things to others But to me they were in a manner apparently manifest long before at such time as I was conversant with him at Athens For he came thither immediately after the innovations attempted by his Brother having requested this of the Emperour The design of this his journey was twofold the one was more honourable namely to see Greece and the Schools there the other was kept secret known but to a very few to wit that he might consult the Sacrificers and Impostours there concerning his own affairs for his impiety was not yet in possession of confidence and liberty At that time therefore I well remember I was no bad Divine concerning this person although I pretend not to be one of their number who are well versed in the knowledge and use of these predictions But the unevenness and inconstancy of his disposition and the incredible extravagancy of his mind made me a Prophet if he be the best Prophet who gives the truest conjecture For 't was my opinion that no good could be portended by an instable neck by shoulders which sometimes he brandished at others represt by wandring and rowling eyes a furious countenance feet unsteady and stumbling a nose breathing forth reproach and contempt ridiculous cuttings of faces signifying the same thing immoderate and excessively loud laughter noddings and then denials by his countenance without any reason a voice represt and cut off by his breath immethodicall and indiscreet questions answers no whit better then these crowding one after another inconstant to themselves nor yet proceeding in a Learned Order What need I give a particular description of every thing Before his Actions I saw he would be the same that I have sinoe found him to be by his Actions And were some of those persons here who were then present and heard me they would be easily induced to attest this To whom when I saw these things I forthwith spake these words How great a mischief to its self does the Roman Empire breed up When I had uttered these words I prayed to God that I might be a false Prophet For that was better than that the world should be filled with such horrid mischiefs and that such a monster should appear the like to which had never been seen before although many deluges are recorded many devastations by fire many earthquakes and chasms and moreover many monstrous and inhumane men and beasts that were prodigious and compounded of several kinds of which Nature produced new forms Upon this account he ended his life in a manner answerable to his madness This Character Gregorius has given us concerning Julianus Moreover that in those many Books in the compiling whereof they imployed themselves they have attempted to violate the truth by perverting some passages of the sacred Scriptures by making insertions in other some and by explaining all things agreeable to their own design many persons have demonstrated in their answers to them who have also overturned and confuted their Fallacies But above all other Ecclesiastick Writers Origen who lived long before Julianus's times by raising objections against himself from such passages in the sacred Scripture as seemed to disturb the Readers and after that by clearing of them has put a stop to the fallacious cavills and verbose niceties of ill-affected persons Which works of his had Julianus and Porphyrius perused carefully and given them a candid reception undoubtedly they would have turned their discourses to some other subject and would not have applied their minds to the writing of fallacies stuft with impiety and

there he brake forth into tears When the persons in pres●nce asked him why he wept two things said he trouble me the one is this womans destruction the other because I do not use so much diligence and industry to please God as she does to delight obscene men Another of them said that a Monk unless he will work is to be involved in the same condemnation with the covetous and rapacious person Petirus was well furnished with a knowledge in Natural Speculations and frequently expounded sometimes one thing at other times another to such as addressed themselves to him At every one of his Lectures he made a prayer to God But amongst the Monks who lived at that time there were two pious persons who bore the same name For each of them had the appellation of Macarius The one was born in The Upper Egypt the other came from the City Alexandria Both of them were famous upon several accounts to wi● for their Ascetick exercises for their Morals for their Converse and for the Miracles wrought by their hands The Egyptian Macarius wrought so many cures and drove so numerous a company of devils out of persons possest that to relate what he performed by the grace of God would require a particular and separate Work Towards those who came to him he behaved himself with an austere gravity tempered with caution and circumspection But the Alexandrian Macarius although he was every way like the Egyptian Macarius yet he differed from him in this that he shewed himself chearfull and pleasant towards those who came into his company and by his courteous behaviour and complaizance induced young men to embrace an Ascetick course of life Evagrius Scholar to these Macarius's having before been a Philosopher in words only learned from them that Philosophy which consists in deeds and actions He having been ordained Deacon by Gregorius Nazianzenus at Constantinople went afterwards with him into Egypt where he converst with those forementioned persons and imitated their course of life Nor were the Miracles wrought by his hands fewer in number than those performed by his Masters The same Evagrius wrote Books of very great use one whereof has this Title The Monk or Concerning Active Virtue another is entitled The Gnostick or to him who is reputed worthy of knowledge This Book is divided into Fifty Chapters A third is termed Antirreticus or The Refutation being a Collection from the sacred Scriptures against the tempting evil spirits it is divided into eight parts according to the number of the eight thoughts He wrote also six hundred Prognostick Problems and moreover two Books in Verse the one to those Monks who live in Monasteries or Covents the other to the Virgin How admirable these Books of his are they that read them will perceive It is not unseasonable as I suppose to annex to what has been said before some few passages recorded by him concerning the Monks For he says word for word thus It is also necessary to make an enquiry into the ways of those Monks who have heretofore walked uprightly and to conform our selves to the pattern thereof For many things have been well said and done by them Amongst which this was the saying of one of them that a drier slender and not irregular sort of diet joyned with love will in a short time bring a Monk to a Port void of all inquietude The same Monk freed one of his brethren from his being disturbed with apparitions in the night enjoyning him to minister to the sick whilst he was fasting And being asked why he commanded him to do that such troubles as these said he are composed and extinguished with nothing so easily as with mercy and compassion A Philosopher of those times came to Antonius the Just and said unto him O Father how can you hold out being destitute of the comfort of Books Antonius replied my Book O Philosopher is the nature of things made and 't is ready at hand as often as I am desirous of reading the Words of God That aged person the Egyptian Macarius that chosen vessel asked me why by remembring the injuries we receive from men we destroy that strength and faculty of memory which is in our minds but by remembring the mischiefs done to us by the devils we continue unhurt And when I was doubtfull what answer I should make and entreated him to explain the reason hereof to me the first said he is an affection of the mind which is contrary to nature the second is agreeable to nature I went one time to the holy Father Macarius at noon-day when it was very hot and being most extreamly thirsty requested some water to drink His answer to me was Content your self with the shade for many persons who are at this time travelling by Land or making a voyage by Sea do want the refreshment of that Then I conferred with him about Abstinence and he said unto me Be couragious and confident my Son For these twenty years compleat I have not taken my fill either of bread water or sleep For I have eaten my bread by weight I have drank my water by measure and I have stollen a little part of a sleep by leaning my self against a wall One of the Monks had the news of his Fathers death brought to him His return to him that told him this was forbear speaking impiously for my Father is immortal One of the Brethren was possessour of nothing else but the Book of the Gospels when he had sould that Book he gave the money he had for it to feed the hungry and uttered this saying worthy to be recorded I have sould that Book which saieth Sell that thou hast and give to the poor There is an Island about Alexandria scituate at the Northern part of that City beyond the Lake called Mareotis Near that Island dwells a Monk of Parembole a most approved person amongst the Gnosticks who has declared that all things practised by the Monks are done for five reasons for the sake of God of Nature on the account of Custom of Necessity and of the work of the hands It was the usual saying of the same person also that by nature there was only one virtue but that in respect of the faculties of the soul it was divided into several Species For the light of the Sun said he is without any figure but it does usually receive its figure from the windows through which it enters Another of the Monks was wont to say I do therefore every way eschew pleasures that I may prevent the occasions of anger For I know very well that anger does always militate for pleasures and does disquiet my mind and expell knowledge One of the aged Monks said that Charity knows not how to keep the Depositum of meat or money This was another saying of the same person I do not remember that I was ever twice deceived as to the same thing by the

Hereticks 304. 1. Anomoei and Exucontii 283. 2. 284. 1. Anteros Bishop of Rome 106. 1. Anthemius is made Emperour of the Romans by Leo Augustus 435. 2. Anthemius Praefect of the Praetorium 369. 2. Anthimus Bishop of Constantinople an Eutychian 481. 2. By Severus's perswasion he leaves the See of Constantinople 482. 1. His Letters to Theodosius ibid. is ejected out of his See by Justinian ibid. Anthimus Bishop of Nicomedia is crowned with Martyrdom 142. 2. 147. 2. Anthropomorphitae Hereticks 357. 2. 358. 2. Antinous Servant to the Emperour Hadrian 53. 1. Hadrian builds a City in honour of him and institutes Games ibid. He is deified 303. 1. Antioch termed Theopolis 403. 2. 480. 1. Colonies from the Greeks carried thither 416. 2. was shaken by a terrible Earthquake in the Reign of Leo Augustu● 433. 2. The Tetrapylum of Antioch 434. 1. The Palace also and the Nymphaeum ibid. Antiochus Bishop of P●olema●s by Preaching gathers a vast sum of money 360. 2. Antipater Son of Herod the Ascalonite 8. 2. 10. 1. made Procurator of Judaea by Hyrcanus 10. 1. Antipater Bishop of Rhosus 304 1. Antoninus Zebinas and Germanus Martyrs in Palestine 165. 1 2. Antonius Bishop of Germa 385. 2. is killed by the Macedoniani ibid. Antonius a Monk 233. 2 His Apophthegme 318. 1. Anulinus Proconsul of Africa 193. 2. Apelles an Heretick 79. 2. Ap●aca a place in Phoenice infamous for the worship of Venus 597. 1. 677. 1. Apianus a writer of the Roman Affairs 513. 2. Apion wrote upon the Six-days-work 89. 2. Apocalypse whether written by Saint John the Evangelist or by another 130 c. Apollinaris Bishop of Hierapolis 66. 2. 290. 1. His Books ibid. and 67. 1. Apollinares two Laodicaeans Father and Son 284. 1 2. their Heresie ibid. Their Books 296. 1 2. Apollinaris is ordained Bishop of Alexandria after Zoilus 495. 1. He was present at the fifth Constantinopolitan Synod 495. 2. Apollonia a Virgin of Alexandria is made a Martyr 110. 1. Apollonides an Heretick corrupted the Books of Sacred Scripture 90. 2. Apollonius an Ecclesiastick Writer 82. 2. Apollonius underwent an illustrious Martyrdom at Rome 85. 1 2. Apollophanes a Philosopher 101. 1. Apostles many termed such besides the twelve 13. 2. Apostles and Christ their images carefully preserved 126. 1 2. Apostles and Evangelists determined nothing concerning the Feast of Easter 345. 1. Apphianus a Martyr in Palestine 159. 2 c. Aquila of Pontus rendred the Books of the Old Testament into Greek 77. 2. Aquila Praefect of Alexandria 92. 2. 94. 1. Arabianus Bishop of Antro● 304. 1. Arabianus an Ecclesiastick Writer 89. 2. Arcadius is proclaimed Augustus 334. 2. Archelaus Son to Herod 12. 1. Archelaus's disputation against Manichaeus 234. 2. Archelaus Consularis of Phoenice 239. 1. Ardaba a Town of Phrygia Montanus's Country 81. 1. Ardaburius Master of the Eastern Milice 411. 2. Ardaburius a General of the Romans 378. 1. is sent into Italy 381. 2. Areobindus a General of the Romans 378. 2. vanquisheth the Persians ibid. Ares Probus and Elias Egyptians Martyrs in Palestine 166. 1. Arians were wont to call the Catholicks Sabellians 235. 1. Arians were termed Porphyrians 221. 2. Aristides wrote an Apology in defence of the Christians 51. 1. Aristion and John the Presbyter or Elder Disciples of our Lo●● 49. 2. Aristobulus King and High-Priest of the Jews 8. 2. Aristobulus one of the Seventy Translatours 137. 2. Aristonicus Bishop of Seleucia upon Belus 304. 1. Aristotlee's Book entitled Peplum 302. 2. Arius and Euzoius present a Libell of faith to Constantine 237. 1. Arius asserts a new Opinion 211. 1 2. His followers 212. 1. Their assertions ibid. He writes a Book entitled Thalia 221. 1. His Books are ordered to be burned 221. 2. His fraud in subscribing 243. 1. His death ibid. Armatus kinsman to Verina Augusta is slain by Zeno Augustus 462. 2. His Son Basiliscus from being Caesar is by Zeno compelled to be made a Presbyter ibid. Arsacius Chrysostome being ejected is ordained Bishop of Constantinople 366. 2. Arsenius a Bishop of the Melitians 238. 2. Subscribes to Athanasius's deposition 240. 1 2. Arsenius a Monk 317. 1. Arsenius is by Zeno advanced to be Augustalis and Dux of Egypt 461. 2. Artemon's Heresie 89. 2. The Authour thereof was Theodotus a Tanner 90. 1. Ascholius Bishop of Thessalonica 331. 2. Asclepas Bishop of Gaza 251. 2. 261. 2. Asclepiades Bishop of Antioch 96. 2. Asclepiadotus an Heretick disciple to Theodotus 90. 2 He mended the Books of Sacred Scripture ibid. Asclepius a Bishop of the Marcionites was burnt for the faith of Christ. 166. 1. Asiaticus Dux of Phoenice Libanensis 469. 2. Asinius Quadratus a Writer of Roman-affairs 513. 2. Aspar Son to Ardaburius 381. 2. He together with his Sons is slain by Leo Augustus 436. 1. Asterius a Sophist 242. 1. Marcellus Bishop of Ancyra wrote against him ibid. Asterius Comes of the East quarrells with Gregory Bishop of Antioch 517. 2. He is killed in the Earthquake which ruined Antioch 519. 1. Asturius a Martyr 125. 2. 126. 1. Ater a Martyr of Alexandria 111. 1. Athalaricus Son of Theodoricus King of the Goths 486. 1. Athanasius Deacon of the Alexandrian Church 216. 2. He is made Bishop of Alexandria 229. 1. He is calumniated by the Eusebians 237. 2. is banished into the Gallia's 242. 1. Goes to Rome 250. 1. is restored in the Serdican Synod 257. 2. Returns to Alexandria 260. 1. dyes 315. 2. Athanasius's Book of Synods 227. 1. His Book concerning the Life of Saint Anthony 233. 2. 317. 1. His Letter to his Acquaintance 272. 2 c. His Apologetick concerning his own flight 291. 2. Athanasius Bishop of Ancyra 304. 2. Athanarichus King of the Goths 326. 1. He surrenders himself to Theodosius 334. 2. At●alus of Pergamus a Martyr at Lyons 70. 1 c. Articus Bishop of 〈◊〉 in P●rygia 1●2 1. Articus is ordained Bishop of Constantinople 369. 1. His Character 370. 1. He puts Chrysostom●'s name into the Dypt●cks again 382. 1. Articus Bishop of Nicopolis 443. 2. Attis the same with Ado●●s and Bacchus 302. 2. Augustus Reigned seven and fifty years 12. 1. Avilius Bishop of Alexandria 38. 2. Avitus Reigned eight months 428. 2. Aurelianus preparing for a Persecution is smitten by Divine Vengeance 135. 1. 660. 1. Aus● the name of Joshua the son of Nave 5. 1. Auxentius an Arian Bishop of Millain 272. 1. 274. 1. 324. 2. Auxentius a Martyr in Palestine 163. 1. B. BAbylas Bishop of Antioch 106. 1. He dyed in prison 108. 2. His Reliques translated 298. 1. 414. 2. A Church built in honour of the Martyr ibid. Bacchylides and Elpistus 64. 1. Bacchyllus Bishop of the Corinthians 86. 1. Bacurius an Iberian Dux of Palestine 233. 2. Master of the Milice 351. 1. Baptism the Seal of Christ. 40. 2. Baptism of the sick in bed 113. 2. persons so baptized were not promoted to be Clergy-men 114. 1. Baradatus a famous Monk 432. 1. Barba Bishop

not yet perswaded me to believe that the Legion Melitina was named the Lightning Legion upon that account Some may object that there was indeed a Legion called the Lightning Legion before Antoninus's time but that he gave the Legion Melitina that name also because of the benefit he received by their means But if it were so it ought to be called the second Lightning Legion and yet Dio makes no mention of any such Legion although he reckons up exactly all the Legions enrolled by the former Emperours Moreover Dio says that the Lightning Legion had its station in Cappadocia which agrees very well with the Legion Melitina In the book called Notitia Imperii Romani the prefecture of the 12 Legion termed Fulminea at Melitina is reckoned under the disposition of the Duke of Armenia Whence t is collected that Melitina was not the name of the Legion but of the Town wherein the 12 Legion called Fulminea abode But 't was not usual to give the Legions their denomination from the places where they were in Garison but from the Countreys wherein they were inrolled Therefore what Eusebius says concerning the Legion Melitina seems to me scarce probable Besides Rufinus purposely omitted this name of the Legion as I suppose because he knew that Melitina was the name of a Town in Armenia the less wherein the 12 Legion called Fulminea kept guard in his time But that I may freely say what I think it seems not very probable to me that a whole Legion of Roman Souldiers should at that time be Christians which yet Eusebius seems to affirm who errs in this also because he has not produced the place of Apollinaris nor shown the book wherein he wrote these things But the words with which Eusebius closes this whole story doe sufficiently shew that he himself doubted of the truth of this matter for thus he says in this chap. Let every one determine concerning these things according to his own pleasure Vales. e Tertullians words are these At nos è contrario èdimus protectorem si litera Marci Aurelii gravissimi Imperatoris requirantur quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbriodis cussam contestatur Tertul. Apol. pag. 6. Edit Regal Paris 1634. f Quales ergo leges istae quas adversus nos soli exequntur impii injusti turpes truces vani dementes Quas Trajanus ex parte frustratus est vetando inquiri Christianos quas nullus-Hadrianus quanquam curiositatum omnium explorator nullus Vespasianus quanquam Judaeorum debellator nullus Pius nullus Verus impressit Tertul. Apol. pag. 6 and 7. Edit as before We have added these words of Tertullian here that the learned Reader may see how different the translation Eusebius here quotes is from the original copies of Tertullian which we now have g Baronius has placed the election of Irenaeus to the See of Lyons on the year of Christ 180. For after the death of Pothinus which happened in the year 179 he says that See was vacant till the heat of the persecution was over Vales. D r Cave in his Chronological Table says Pothinus died in the year of Christ 177 to whom succeeded Irenaeus the year following * 2 Tim. 4. 21. a Our M. SS copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doctrine I would rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession as Christophorson S r Hen. Savill and the old Translatour of Irenaeus read it Vales. a The M●● Med. Fuk. and Savill M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer the Kings M. S. and Robert Stephens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity Vales. a These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of which number Irenaeus was one seem to be superfluous and written in the margin onely by some Scholiast But they are in the Maz. Med. Fuk. and Savil. M. SS Vales. b Irenaeus in that he affirms here that The Gospel according to Mark was written after the death of Paul and Peter does contradict what Eusebius related before at the 15 th chap. of the second book where he says Mark 's Gospel was publish't at Rome whilest Peter was alive and approved of by that Apostle But 't is no wonder that the antient fathers disagree amongst themselves in this matter seeing we have almost nothing of certainty about the writing of the sacred Gospels save that they are four and written by four several Authours But when or for what reason they were written and whether the Gospel of S. Matthew were first penned in Hebrew it s not very evident Vales. c All the ancient Ecclesiastick Writer as before was noted call that book the Wisedom of Solomon which we now call the Proverbi But that B. entitled now the Wisedom of Solomon is Apocryphal Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here in the original does properly signifie the sayings of wise men which are repeated by heart Vales. e Irenaeus is the ancientest writer that makes mention of Theodotion Wherefore we will see if from hence we can make out the time when Theodotion lived Epiphanius in his book de ponderib says Theodotion flourished under Commodus and then put forth his translation The Chronicon of Alexandria follows Epiphanius's opinion and says he publisht that work in the sixth year of the Emperour Commodus I Judge Theodotion to be somewhat ancienter For seeing Irenaeus has mentioned him in his books against Heresies which books t is manifest he wrote when Eleutherus was Bishop of Rome for he says so in the 3 d B. of tha● work we must necessarily grant that Theodotion flourisht before Eleutherus was made Bishop of Rome Vales. f Some of the Ancients doe declare that the Greek translation of the holy Scriptures was performed under Ptolemaeus the son of Lagus others mention it to have been done under Ptolemaeus Philadelphus Which latter opinion in that 't is confirmed by the authority of the greater number of writers has at last prevailed Anatolius says the translation of the 72 was made both in the Reign of Ptolomy the Son of Lagus and also in that of his successour Philadelphus which to me seems very probable For seeing Aristobulus Josephus and Tertullian doe say in express words that Demetrius Phalereus put Ptolomy upon this business and it being manifest that the said Demetrius was in great favour with and authority under Ptolomy the son of Lagus and died soon after him we must necessarily say that this translation if it were done by the procurement of Demetrius was begun in the Reign of Ptolomy the son of Lagus And seeing that Philadelphus reigned about two years together with his father being made his Colleague in the Kingdom therefore perhaps 't is related that this translation was made under both the Princes Vales. The Learned Petavius is of the same opinion with Valesius in this matter as may be seen from his Annotations on Epiphanius's Book de ponderib pag. 379. Edit Paris 1622. g Cle●oens Alexandrinus says

the 72 Seniours translated all the books as well those of the Law as those of the Prophets of the Scripture into Greek To whom agrees Theodoret in his Preface to his comment on the Psalms Olympiodorus and almost all other writers But Aristobulus and Josephus both Jewish writers doe intimate that the Law onely was by them turned into Greek Aristobulus's words may be seen B. 13. of Eusebius de praparat and Josephus's in his Preface to his Antiquities But to this it may be answered that the Jews under the name of the Law doe sometimes comprehend the Prophets also See Ma●ius's Preface to the Greek Edition of Joshua Vales. h Valesius reads this passage thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. satisfying the Kings desire herein He says Christophorson read this place so and S r Hen. Savill in his M. S. But the Kings the Maz. Med. and Fuk. M. SS as he says and Robert Stephens in his Edit read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God having done according to his own will We follow Valesius but leave the Reader to his liberty i Justin the Martyr in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gentiles says the 72. Seniours were by Ptolomy put into so many cells the ruines of which he saw at Alexandria Epiphanius in his book de ponderib says the King placed them two and two in a cell These words of Irenaeus agree best with Justin's account of this matter Others there are who deride this whole story about the cell because neither Josephus nor Aristeas nor Philo make any mention of them See Petavius's Annotat. on Epiphanius pag. 378. Edit Paris and M r Gregorie's discourse of Oxford concerning the 70 Interpreters * At Alexandria a Rufinus and Jerome in catalogo doe say that Pantaenus returning from India to Alexandria brought with him that Gospel of S t Matthew in Hebrew But Eusebius does not say so For by that which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meanes onely thus much viz. that than Copy of Bartholomew's was preserved untill Pantaenus came into India So Nicephorus expounds Eusebius's words B. 4. chap. 32 but I assent not to Nicephorus in that which he says further to wit that that Gospel of S t Matthew which Pantaenus found in India was dictated there by Bartholomow I rather believe that Copy was brought thither by Bartholomew out of Judea Further Jerom in catalog says the Gospel of S t Matthew written in Hebrew was preserved in the Library of Cafarea collected by Pamphilus the Martyr even in his time But I doubt 't was the Gospel according to the Hebrews which the Nazareans used For some thought that this Gospel of the Hebrews was the original Copy of S t Matthews Gospel but that 's a mistake Vales. a These books of Clemens's contained a short and compendious exposition of both Testaments says Photius in his Bibliotheca But because of the errours with which they abounded they were disregarded and at length lost Neither is there any other reason in my opinion why the books of Papias Hegesippus and others of the Ancients are ●ost Yet the Excerpta out of Theodotus which are extant after his Stromatewn seem to be taken out of his Institutions which I wonder no body has taken notice of before This I conclude to be true both because in those Excerpta out of Theodotus there are the same things said of Christ which Photius attests he read in Clemens's books of Institutions and also because the Authour of those Excerpta does about the end of them call Pantaenus Master Now Pantaenus was Clemens's Master as Eusebius says in this chapter whom Clemens in his Institutions does often quote as Photius relates Vales. * Or the most eminent persons of the Apostolick succession † It was that part of Italy which since is called Cal●bria b Valesius thinks this person was Tatianus Justin the Martyrs Scholar Baronius says 't was Bardesanes of whom see B. 4. chap. the Iast but he was no Assyrian for he was of Edessa the chief City of O●droena c Baronius says this was Theophilus Bishop of Caesarea but I rather think him to have been Theodotus which I conjecture from hence because the Epitome of Clemens's institutions is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Epitome of Theodotus his Oriental Doctrine For Clemens calls that the Oriental Doctrine which he learned from his masters in the East I have two arguments to perswade me that Clemens does not here mean Theophilus of Caesarea 1 Theophilus was contemporary with Clemens for he flourisht in the times of Victor Bishop of Rome as we are informed by our Eusebius 2 None of the antients ever said that Theophilus was an Hebrew or which is all one a Jew Vales. a The most famous Churches especially those which were founded by the Apostoles did with great care keep the successions of their Bishops laid up amongst their Archives recording their names and the day of their deaths in a pair of Writing-tables These our Eusebius had diligently examined ●s appears from this place and he has digested the Bishops of the principal Sees from the authority of these tables onely Wherefore the successions of Bishops which are recounted in the History and Chronicles of Eusebius are highly to be prized as being the ancientest and most certain Vales. b Before this Valens the names of two Bishops are wanting to wit Maximus and Antoninus which were omitted by the negligence of the Transcribers For seeing Eusebius affirmed Narcissus to have been the fifteenth Bishop of Jerusalem from Mark and the thirtieth from the Apostles that can't be unless you add two Bishops here Eusebius indeed in his Chronicon after Capito the twenty sixth from the Apostles reckons Maximus and Antoninus after these Valens and Dolichianus and then Narcissus Georg. Syncellus and Nicephorus doe agree with Eusebius onely between Julianus and Capito they insert one Helias whom Eusebius does not admit of Vales. a Rufinus does well translate this passage thus qui abstinentiae senectutis praerogativ●usus c. who making an advantage of his abstinence and old age c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does usually signifie abstinence and a more strict course of life But I understand not how Apelles could boast of his continency who was rejected by Marcion because he was a fornicatour and afterwards retreated to Alexandria as Tertullian affirms in his book de praescription Wherefore let us see whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie something else here it sometimes denotes the Office of a Decurio or Captain over ten horsemen for these Commanders are by the Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have observed in my notes on Amm. Marcellinus Also a man may conjecture that this place should be written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his venerable hoary ha●rs and old age For Apelles was commonly called old man and so Rhodon terms high

3 d book chap. 6. neer the end Vales. b Athanasius in his book de Synodis set forth the time of this Council by these notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those Bishops that met at the dedication were ninety in number they were convened in the Consulate of Marcellinus and Probinus in the tenth Indiction the most impious Constantius being there present Vales. c In the Consulate of Marcellinus and Probinus on the eleventh of the Calends of June was compleated the fourth year from Constantines death The Synod of Antioch therefore was convened after this day if it be true which Socrates here says to wit that it was convened in the fifth year after Constantines death Vales. d In Epiphanius Scholasticus's Version this persons name is truer written thus Flaccillus Nor is he otherwise called in Pope Julius's Epistle to the Bishops convened in this Synod of Antioch This person had been present before at the Council of Tyre and had with the Arians conspired against Athanasius as the Epistle of the Egyptian Bishops to Dionysius the Comes doth inform us which Epistle Athanasius has recorded in his second defence against the Arians Eusebius of Caesarea dedicated the books he wrote against Marcellus to this same Flaccillus But instead of Flaccillus he is almost every where called Placitus only in the following chapter the Allatian M. S. terms him Flaccillus Vales. e These calumnies of the Eusebians are incomparably well refuted by the Egyptian Bishops in their Synodick Epistle which Athanasius records in his second defence against the Arians Vales. a Sozomen in his third book chap. 6. explains this passage in Socrates where he speaks thus concerning Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. from his childhood according to the custom of his own Country he learned the sacred Scriptures by heart Therefore the boys of Edessa got by heart the books of sacred Scripture according to the usage of their Ancestours Indeed Ecclesiastick Writers do attest that the Edessens were most ardent lovers of the Christian Religion Vales. * Or Restauration or Election * Or the Faith a Instead of these words but in reality their design was to subvert the Allat M. S. has these but giving the beginning to a pretext by their continual c. and so Epiphan Schol. read it as from his Version appears Vales. b In the Allat M. S. the reading is fall into Vales. c How these words are to be understood I have advertized the Reader in the second book of my Ecclesiastick Observations chap. 2. for we must not suppose that the Arch-Heretick Arius himself was admitted and entertained in the Jerusalem Synod but his followers only For Arius himself was dead long before Should any one maintain that these words of the Bishops of the Antiochian-Council are to be understood of Arius himself then I will answer that the Jerusalem Synod is not meant here but some other more ancient Synod which admitted Arius to communion for the Eusebian party had done that before the Synod of Jerusalem as Athanasius attests in his book de Synodis not far from the beginning Vales. * Essence † John 1. 1. Joh. 6. 38. † Matt. 28. 19. * Placed d After these words we therefore holding this faith in Athanasius's book de Synodis where this form of faith occurs these are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holding it from the beginning to the end which ought not to have been omitted Hilarius in his book de Synodis has translated this form of the Creed into Latine in which Version of his these words occur Vales. e I corrected this place by the assistance of the Florentine M. S. wherein it is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Son of God The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was begotten which preceded is to be understood here In Athanasius's book de Synodis the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was begotten But our reading pleases us better because it comes neerer the sense of the Arians who asserted that the Son of God was made Vales. * Or an Off-spring or a Foe●us f In the Allat M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with fear 'T is so also in Athanasius and in Hilarius's Version Vales. g No Antioch was by a special priviledge free from this earth-quake For so 't is recorded in those incomparable Fasti Consulares which Sirmondus has published under the name of Idatius in these words Marcellino Probino Coss. His consulibus pugna facta est ●um gente Francorum à Constante Augusto in Galliis Et ipso anno terrae motus fuit ad orientem per totum annum praeter Antiochiam i. e. in the consulate of Marcellinus and Probinus there was a fight between the nation of the Franci and Constans Augustus in the Gallia's And in the same year there was an earthquake in the East throughout the whole year except at Antioch Vales. a In this place Socrates mistakes who confounds what was done at Georgius's installation with those things transacted at Gregorius's arival Indeed Syrianus brought Georgius to Alexandria as Athanasius attests in his Epistle ad Solitar and in his Apologetick to Constantius the Emperour and in his Apology concerning his own Escape when Syrianus pursued him But these things hapned a long while after this to wit in the year of Christ 356. Gregorius concerning whom Socrates speaks here was brought to Alexandria by Balacius the Captain and Philagrius Prefect of Egypt as Athanasius relates in his Epistle Ad Solitar But Athanasius departed from Alexandria before their arival and went to Rome whither he had been invited by Pope Julius's Letters Vales. b Socrates borrowed this out of Athanasius's Apology concerning his own escape about the close of it Where Athanasius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it was now night and some of the people lay in the Church all night a communion being expected But in his Apologetick to the Emperour Constantinus he shews manifestly that Syrianus made this irruption in the night and not in the evening as Socrates here says Vales. c Our Socrates does mistake here also For Eusebius of Nicomedia did not send Embassadours to Pope Julius to incite him against Athanasius after the Council at Antioch but a long time before But when the Presbyters sent by Athanasius had confuted Eusebius's Embassadours in all points before Julius at length Eusebius's Messengers referred the decision of the whole matter to Julius Julius therefore according to the request of the Embassadours wrote Letters both to Athanasius and also to Eusebius and the rest of Athanasius's adversaries by which he invited them to an Ecclesiastick judicature at Rome But this was done before the Council at Antioch as Athanasius informs us in his second Apologetick against the Arians and Julius Bishop of Rome in his Epistle to the Bishops convened in the Council of Antioch This Epistle of Julius's Athanasius has

Chap. 26 terms it Orationem manûs impositionis the prayer of imposition of the hand Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very foolish repetition this in regard he had said just before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Seal which conferrs immortality Wherefore I doubt not but Eusebius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salutary gift For so the Antients termed Baptism also as besides others Gregory Nazianzene informs us Vales. c Least any one should rashly find fault with Constantine because he cove●ed to be baptized there where the Lord had heretofore been baptized by John notice is to be taken that most Christians at that time coveted the same thing Our Eusebius's words in his Book de Locis Hebraicis are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which place Jerome renders thus BETHBAARA trans Jordanem c. BETHBAARA beyond Jordane where John Baptized to Repentance whence even to this day many of the Brethren that is of the number of believers desirous to be born again there are baptized in the vital Stream Jerome takes Eusebius's words to be meant concerning Catechumens who earnestly desired that they might be baptized in Jordan But the words of Eusebius may be understood concerning bare washing Indeed long after the age of Eusebius and Jerome the Faithfull were wont to wash in that very place especially on the Festival of the Theophania that is either on the first of February or the sixth of January as Scaliger affirms in his Notes on 1 Cor. 15. after the Baptism of the little children as I have learnt from the Itinerary of Antoninus the Martyr whose words are these Juxta Jordanem verò ubi baptizatus est Dominus Jesus est tumulus cancell is circundatus Et in loco ub●redundat aqua de alveo suo posita est Crux lignea intus in aquâ ex utrâque parte rupes strata marmore Et in vigilia Theophan●ae magnus ibi ●it conventus populorum Et quarta aut quinta vice gallo canen●e siunt Vigiliae Completis Matu●inis primo diluculo surgentes procedunt ad Sacra Ministeria c●lebranda sub divo Et diaconi tenentes sacerdotem descendit sacerdos in ●lumen Et hor a quâ caepit benedicere aquam mox Jordanis cum magno rugitu post se revertitur stat aqua superior in se usque dum baptismus per●●citur inferior autem fugit in mare And a little after Baptismo autem completo descendunt omnes in flumen pro benedictione induti sindonibus quas ●ibi ad Sepulturam servant The same thing is likewise related in the Hodoeporicon of Saint Willibald which Canisius published Ad Jordanem ubi Dominus suit baptizatus ibi nunc est Ecclesia in columnis lapideis sursum elevata subtus ecclesiam est nunc arida terra ubi dominus baptizatus suit In ipso loco ibi nunc baptizant Ibi stat crux lignea in medio parva derivatio aquae stat illic unus suniculus extensus super Jordanem hinc inde ●irmatur Tunc in solemritate Epiphaniae infirmi aegroti venientes habebant se cum funiculo sic demerguntur in aquam Episcopus Noster Willibaldus balneavit se ibi in Jordane Vales. * Or According to our example So Valesius renders it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of these words is sufficiently intricate Had Constantine a mind to say this Let all persons now cease from doubting concerning m● whether I be really a Christian let no body in future suspect me to have embraced the Faith of Christ in words only not from the inmost affection of my heart A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be taken at this place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let all delay be removed Which sense does indeed agree better with what goes before For in these words Constantine accuses himself because namely he had too long deferred the Salutary Laver and because he had been so long wavering as 't were and doubtfull neither following the Rites and Ceremonies of the Heathens nor embracing the worship of the Christians Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had heretofore taken a resolution of doing this in which manner I found it written in Turnebus's and Moraeus's Copy Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There may be a two●old meaning given of these words for either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sense the Translatour of this Book has followed Or else with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood which meaning is in my judgment truer Indeed in the Kings Copy after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle distinction is placed Besides that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does plainly shew that Constantine speaks concerning himself Lastly if these words were to be meant concerning God Constantine would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the people of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people Vales. * Or Be worthy of God f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Books of Turnebus and Moraeus at the margin 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pleases me better This verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken in this sense in the Sacred Scriptures Vales. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can't approve of the Version of the Translatours who have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiatus est was initiated as if the reading ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I have chose to render it consummatus est was perfected So S t Cyprian in his 73 Epist. to Jubaianus pag. 145 Quod nunc quoque apud nos g●ritur ut qui in Ecclesia baptizantur praepositis Ecclesiae offerantur per nostram Orationem ac manus impositionem Spiritum Sanctum consequantur signaculo dominico consummentur 'T is certain the Greek Fathers do usually term Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Persection and Consummation So Athanasius in his third Oration against the Arians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also a little after he makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for baptizari to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the following page he does again term Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which places P. Nannius always renders it initiationem initiation Moreover Gregory Nazianzene in his first Oration against Julian gives Baptism the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly Clemens Alexandrinus Book 1. Paedagog writes that Baptism is called by various names For sometimes he says 't is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he annexes a reason why it should be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we term that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says he whereto nothing is wanting What is farther wanting to him who knows God and who possesses the grace