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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	catholic_n	church_n	communion_n	2,595	5	9.8911	5	true

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

them whether they would agree to the Nicene faith They having readily given their assent the Emperour commanded them to deliver in a Libel containing the Articles of their faith CHAP. XXVI How Arius being recalled from exile and having given up a Libell of Repentance to the Emperour did therein hypocritically pretend himself an assertour of the Nicene Creed HAving therefore composed a Libell they present it to the Emperour the contents whereof are as followeth Arius and Euzoïus to our most Religious and most pious Lord Constantine the Emperour According to the order of your piety most acceptable to God our Lord the Emperour we do declare our Faith and in writing profess in the presence of God that we and all our adherents do believe as followeth We believe in one God the Father Almighty and in the Lord Jesus Christ his Son who was made by him before all worlds God the Word by whom all things were made that are in heaven and that are in earth who came down from heaven and was incarnate and suffered and rose again and ascended into the heavens who also shall come again to judge the quick and the dead We also believe in the Holy Ghost and in the Resurrection of the flesh and in the life of the world to come and in the kingdom of heaven and in one Catholick Church of God which is spred from one end of the world to the other This faith we have received from the holy Gospels the Lord saying to his disciples Go ye and teach all nations baptizing them in the name of Father and of the Son and of the holy Ghost If we do not thus believe these things and if we do not truly admit of the Father the Son and the holy Ghost in such manner as the whole Catholick Church and the Scriptures which we believe in all things do teach God is our Judge both now and in the Judgment to come We therefore beseech your piety O Emperour most acceptable to God! that we being Ecclesiastical persons and holding the Faith and sence of the Church and the holy Scriptures may by your pacifick and religious piety be united to our mother to wit the Church all questions and superfluous disputations being wholly taken away and suppressed that so both we and the Church enjoying a mutual peace and union may joyntly offer up our usual prayers for the peaceable Reign of your Imperial Majesty and for your whole Family CHAP. XXVII How Arius returned to Alexandria by the Emperours order and upon Athanasius's refusal to admit him Eusebius's faction framed divers accusations against Athanasius before the Emperour ARius having thus perswaded the Emperour returned to Alexandria But this specious covert was not prevalent enough to suppress the silenced and hidden truth For when Athanasius denied him reception upon his arival at Alexandria in regard he detested the man as an abomination he attempted to stir up new commotions in Alexandria by disseminating his heresie Moreover at that time Eusebius did both himself write Letters and also induced the Emperour to write that Arius and his complices might be received into the Church But Athanasius did wholly refuse to grant them reception And he acquainted the Emperour by his Letters that it was impossible for those who had once rejected the faith and were anathematized to be entirely readmitted again to their degrees in the Church at their return But the Emperour highly incensed at this return thus threatned Athanasius in a Letter Part of the Emperours Letter Having therefore received the knowledge of our will doe you afford a free ingress to all such as are desirous of entring into the Church For if we shall receive information that you have prohibited any of those that are desirous to be united to the Church or have hindred their admission We will immediately send one who shall be impowred by Our order to depose you and banish you your Countrey Thus wrote the Emperour having a regard to the good of the publick and being unwilling that the members of the Church should be rent asunder For he laboured to reduce them all to a perfect union At that time therefore the Eusebians who were deadly haters of Athanasius supposing they had gotten a fair opportunity made use of the Emperours indignation as instrumental for the execution of their own design Upon which account they made great disturbances labouring by that meanes to effect Athanasius's deposition from his Bishoprick for they hoped that the Arian opinion would become absolutely prevalent by these means only to wit by a removal of Athanasius There was therefore by a joynt consent an attack made against him by Eusebius of Nicomedia Theognis of Nice Maris of Chalcedon Ursacius of Singidunum a City of the Upper Maesia and Valens of Mursa in the Upper Pannonia These persons hire some of the Melitian Hereticks who bring in several accusations against Athanasius And first they frame a complaint against him by Ision Eudaemon and Callinicus who were Melitians as if Athanasius had ordered the Aegyptians to pay a linnen garment under the notion of tribute to the Church of Alexandria But Alypius and Macarius Presbyters of the Church of Alexandria who were then accidentally at Nicomedia extinguished this accusation having informed the Emperour that what they reported against Athanasius was false Wherefore the Emperour by his Letters sharply reproved those that informed against him but he advised Athanasius in a Letter to repair to him But the Eusebian faction before his arival and in order to their preventing of it tack another accusation to the first far worse than the former as if Athanasius entring into a conspiracy against the Emperours affaires had sent a little chest full of gold to one Philumenus But the Emperour having taken cognizance hereof at Psamathia which is the Suburbs of the City Nicomedia and finding Athanasius innocent dismissed him with honour and wrote to the Church of Alexandria that their Bishop Athanasius had been falsly accused It would indeed have been comely and decent to have passed over in silence those calumnies which the Eusebians afterwards framed against Athanasius lest Christs Church should be condemned by those that do not embrace his doctrine But in regard they have been committed to writing and exposed to the view of all men I therefore judged it necessary to treat of these matters as compendiously as may be which if particularized would require a peculiar volume Wherefore I will give a short account whence both the subject of the calumny it self and also the contrivers of the false accusation had their original Mareotes is a region of Alexandria There are in it a great many and those very populous villages and in them many and stately Churches All these Churches are under the jurisdiction of the Bishop of Alexandria and subject to his City like Parishes In this Country of Mareotes there was a man by name Ischyras who had committed a fact

things were added which should in future happen to Israel and to the Gentiles These were the times manifested by them whereby was declared not the beginning of Faith as we said before but the times wherein those Prophets themselves lived and foretold these things But these Wise men in our days whenas they neither compose Histories nor predict future things but having written these words The Catholick Faith was published immediately add the Consulate the month and the day And as those holy persons wrote the History of affairs in their age and noted the times of their own ministration so these men do manifest the time of their own Faith And would to God they had written concerning their own Faith only for now they first began to believe and had not attempted to write concerning the Catholick Faith For they have not written Thus we believe but after this manner The Catholick Faith was published The audaciousness therefore of this design does reprehend their impiety but the novelty of the Expression by them invented is altogether like the Arian Heresie For by their writing after this manner they have informed all persons when they themselves began first to believe and from what instant they are desirous their Faith should be Preached And according to that saying of Luke the Evangelist A Decree of Enrolment was published which Edict was not before but it began from those times and was published by him that wrote it so these persons by writing thus The Faith is now published have demonstrated that the Tenets of their Heresie are novitious and were not in former times But in as much as they add the term Catholick they are insensible of their falling into the impious opinion of the Cataphrygae and as they did so do these assert saying the Faith of the Christians was first revealed to us and took its beginning from us And as they stiled Maximilla and Montanus so these term Constantius their Lord and Master instead of Christ. But if according to them the Faith took its beginning from this Consulate what will the Fathers and the blessed Martyrs do Moreover what will they themselves do with such persons as were catechized and instructed by them and died before this Consulate How will they raise them to life again that they may root out of their minds what they seemed to have taught them and implant in them those sentiments which as they write are newly invented by them To such a degree of ignorance are they arrived being only well skilled in framing Pretexts and they such as are undecent and improbable and which may be presently confuted Thus wrote Athanasius to those of his acquaintance Such as are Lovers of learning after they have found out this letter may understand the powerfull expressions therein contained For we having an aversion for prolixity have inserted but part thereof here Further you are to take notice that the Synod deposed Valens Ursacius Auxentius Germinius Caius and Demophilus because they would not Anathematize the Arian opinion Wherefore they highly resenting their deposition hastned forthwith to the Emperour carrying along with them that Draught of the Creed which had been read in the Synod And the Synod acquainted the Emperour with their determinations by their letter the purport whereof being translated out of Latine into Greek is this The Letter of the Ariminum Synod to the Emperour Constantius By Gods will and the Command of your Piety we believe Order has been taken that we Western Bishops should come out of divers Provinces to the City of Ariminum that the Faith of the Catholick Church might be made apparent to all men and that Hereticks might be notified For whilst all of us who entertain such sentiments as are true could review and consider matters our determination was to hold the Faith which hath continued from all antiquity which we have received by the Prophets Gospels and Apostles by God himself and our Lord Jesus Christ the preserver of your Empire and Doner of your safety For we accounted it a thing detestable to maim any of those matters which have been rightly and justly determined and to take away any thing from those persons who were Assessours in the Nicene Treaty together with Constantine of glorious Memory the Father of your Piety Which Treaty hath been manifested and insinuated into the minds of the people and is found to have been then opposed to the Arian heresie in such manner that not only that but other heresies also have thereby been vanquished From which Treaty should any thing be taken away a passage would be opened to the poison of Hereticks Therefore Ursacius and Valens sometime lay under a suspicion of being adherents to the same Arian heresie and they were suspended from communion They also begged pardon as the contents of their Libel do manifest Which they procured at that time from the Council of Millaine the Embassadours of the Church of Rome also assisting Constantine being present in this Consult in regard after a searching disquisition that Creed had been drawn up which he believing and being baptized departed to Gods rest we look upon it as a thing detestable to make any Mutilations therein or in any thing to set aside so many Saints Confessours and successours of the Martyrs who were composers of that Treaty in regard they have kept all things asserted by the past Writers of the Catholick Church And it hath continued to these very times wherein Your Piety hath received the power of Ruling the world from God the Father by God and our Lord Jesus Christ. But these wretched men endewed with an unhappy Sense have again by a temerarious attempt proclaimed themselves the setters forth of impious Doctrine and even now they endeavour to shake what had been founded in reason For when the Letters of Your Piety ordered that the Faith should be Treated of there was proposed to us by the forenamed disturbers of the Churches Germinius Auxentius and Caius having joyned themselves to them a new Creed to be considered of which contained much perverse Doctrine But when the Creed they proposed publickly in the Council seemed to displease their sentiments were that it was to be drawn up otherwise And it is manifest that they have in a short time often altered these things But lest the Churches should be frequently disturbed we have determined that the ancient sanctions ought to be kept ratified and inviolable and that the forementioned persons should be removed from our communion In order therefore to the informing of Your Clemency we have directed our Legates who by our Letter will declare the opinion of the Council To whom we have given this particular only in charge that they should dispatch their Embassie no otherwise than that the ancient Sanctions may continue firm and inviolable as also that Your Wisdom might know that peace cannot be accomplished by this which the forenamed Valens

This was Constantin's second Edict directed to the Praefect of the Praetorium the same person to whom was sent Constantin's first Edict for the Christians The first Edict was signed or dated at Rome Constantine 〈◊〉 and Licinius II. Coss. and it was immediately sent into the East to Maximin see book 9. chap. 9. But this second Edict was dated at Mediolanum on the year following Vales. c Concerning the Restitution of the publick places and Coemiteria of the Christians there is extant an Edict of Gallienus's in book 7. chap. 13. of this History in which these places are commanded to be restored to the Christians In the first Decree therefore which Constantine and Licinius after Maxentius was conquered published in favour of the Christians a Copy of which they sent to Maximinus the Emperour into the East they only Decreed that all places where the Christians used to assemble themselves which had been heretofore taken from them should be restored to them again but they said nothing expresly concerning the restitution of the price Neither in the Edict of Maximin which was published soon after the Decree of Constantine and Licinius was there any caution concerning repaying of the price as we may see in book 9. chap. 9. of this History It was necessary therefore that Constantine should Decree something more distinctly concerning that point That the Christians might recover those places which had been taken from them or sold or given by the Treasury without repaying the price Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he terms adjectiones i. e. the additions to the prices in sales of Goods or Estates These adjectiones which Civilians in other words call additamenta pretii accessions to the price we in France call encheres Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according 〈◊〉 the Decree aforesaid i. e. according to that Edict signed at Rome Constantine II. and Licinius II. Coss. which Edict Constantine mention'd before That was Constantine's first Decree for the Christians But Constantine having in that Law shew'd himself too favourable towards the Christians in that in it he had extolled their Religion and condemn'd all other Sects and Ceremonies was forced in this second Edict to explain his mind for fear least the Heathens should murmur at the prohibiting and abolishing the worship of their Gods Wherefore Constantine saies that he granted free liberty to every one to worship what Gods and follow what Sect and Religion he pleased This second Decree therefore is nothing else but an explication of the first For in the first Edict there were some words with which the Gentiles and also the Schismatical Christians were not a little offended in that they saw themselves named Hereticks The Catholick Christians also resented it because they were joyned in the same Decree with the Gentiles and Hereticks Wherefore Constantine that he might shew himself kind to all desired that those words might be razed out And this is the sense of those former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the names of these S●its in our former Rescript might be wholly taken out c. Vales. e Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Citizens in this place we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are call'd by the Latines Decuriones concerning whom see my notes on Amm. Marcellin B. 22. p. 225. These Decurions in the time of persecution seized upon the places and Farmes which belonged to the Catholick Church as being vacant Vales. f It is much controverted amongst the Learned who this Mark is whom Constantine here joyneth with Miltiades Bishop of Rome Baronius at the year of Christ 313. Chap. 23. thinks the Text of Fasebius is faulty and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation cannot be admitted of for whereas Miltiades is before call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop t is superfluous to adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Magistrate Moreover Titles of honour are common words but this here is an affected and unusual term Wherefore rejecting this conjecture of Baronius's I think this Mark was a Presbyter of the Church of Rome whom Constantine had a desire should be present at this Synod with Miltiades This also I think was that Mark who was Bishop of Rome after Silvester This Epistle of Constantine to Miltiades was extant in the third Conference at Carthage Chap. 319. But the latter part of this third Conference which in my opinion is the most useful is lost Vales. g By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are meant two Libels which contained the faults of Cecilianus Bishop of Carthage which being subscribed by the faction of Majorinus they gave them to Anulinus the Proconsul at Carthage on the 17 th of the Calends of May. Constantine the Emperour being the third time and Licinius the third time Consuls These Libels Constantine calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they contained in them many papers and many publick Acts to prove the faults of Cecilianus Christoph. calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistles but that is an ill term for there was but one Epistle sent by Anulinus to Constantine the Emperour but there were several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or papers Constantine also a little further calls them Libelli so does Augustine also in his 48 Epistle to Vincentius call it Libellus and saies it was thus superscribed The Libell of the Catholick Church containing the faults of Cecilianus put in by the faction of Majorinus Vales. h In our Text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niceph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Maz. and Med. M. SS 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a transposition of the aspirate which the Greeks usually do in turning Latine p●oper names into Greek Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should undoubtedly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. those Countries which Divine Providence gave into our hands by a voluntary surrender For when the head of Maxentius was sent into Africa all Africa at the sight of the Tyrant's head yielded to Constantine And also before the overthrow of Maxentius some African Cities yielded themselves voluntarily to Constantine when he sent some Sea-forces thither Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reading in Nicephorus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dearest in the plural number For since the Rescript was written to Miltiades Bishop of Rome and to Mark and since he always speaks to them in the plural number 't is reasonable that in the close of the Rescript it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further the Acts of this Synod at Rome are extant in Optatus B. 1. The Authour of the Synodicon whom we have often quoted says this Synod was convened by Miltiades and Mark at Rome he joyns Mark to Miltiades as soon as he perceived from this Rescript that Constantine mentioned them

a In our Annotations on the twenty first book of Amm. Marcellinus we have long since remarked that this mountains name should be Soucis and that hereby is meant the streights of the Succi which Amm. Marcellinus describes in his twenty first book pag. 189. Edit Paris 1635. Philostorgius mentions the same streights in book 3. Eccles. Hist. and calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Succi being scituated between Dacia and Thracia He describes them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. They are streight passages of vast mountains which are crouded together on each side into one place in such a manner that they seem to embrace one another He means the two mountains Haemus and Rhodope which arising from different places make an angle in that place and do as it were kiss one another Which gave the Ancients an occasion of seigning Haemus to be a young man and Rhodope a maid and that heretofore they fell in love with one another You may meet with the story in Ovid. Metamorph. book 6. at the beginning Busbequius in 1 Epist Legat. Turci says that the Turks do now call this narrow passage Capi deruent i. e. the Gate of narrownesses Vales. b These words must have a favourable sense put upon them and are not so to be understood as if Socrates should have said that after the Synod of Serdica the Western Bishops held no communion with the Eastern For in the Synod of Sirmium which was convened by the Western Bishops against Photinus two years after the Synod at Serdica the Western Bishops sent their determinations to the Eastern upon account of preserving a communion And the Eastern Bishops wrote back to them as Hilarius informs us in his Fragments Thus therefore Socrates's words here must be understood to wit after the Synod of Serdica the Western Bishops did not readily and rashly but with a great deal of cautiousness communicate with the Eastern Vales. c Constans Augustus's Letter to his brother Constantius which is here recorded by Socrates is in my judgment not to be lookt upon as genuine For Athanasius makes no mention of this Letter and Paulus's name which is extant in it doth upon good grounds render it suspicious For at that time Paulus enjoyed his Bishoprick neither was he present at the Synod of Serdica nor restored by the determination thereof as we shewed before Wherefore if this Letter of Constans's be genuine it must necessarily have been written before the Council of Serdica Lastly Constantius's first Letter to Athanasius which Socrates has inserted in the following chapter evidently shews this to be a forged Letter For Constantius in that Epistle saith that by a Letter written to his brother he hath requested him to give Athanasius leave to return to his See Vales. a This and the two following Letters are in Athanasius's second defence pag. 769. Edit Paris Vales. a In Athanasius instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desired Vales. b In Athanasius it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifested Vales. c After the Synod of Serdica Athanasius made his abode first at Naïsis in Dacia In which City he received the Letters written to him by Constans Augustus Afterwards he left Naïsis and went to Aquileia as he himself attests in his Apologetick to Constantius pag. 676. Vales. d Athanasius relates the reason of this journey of his to Rome in his Second defence against the Arians to wit that he might take his leave of Julius the Bishop and the Roman Church by whom he had been so kindly entertained For that is the meaning of these words of Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. But I upon receipt of these Letters went to Rome to bid the Roman Church and the Bishop farwell For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies valedicere to take leave of or to bid farewell as we have observed and proved in our Annot. on Eusebius's Life of Constantine book 3. chap. 21. Vales. e In the Allat M. S. and in Athanasius in his second Apology against the Arians these words the Bishops and are wanting Instead hereof Epiphanius Scholasticus seems to have read Julius the Bishop to the Presbyters c. which reading Christophorson hath followed Vales. f In Athanasius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I like not For it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the course of life t●nding to them that is to the promises Or else the reading may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your mutual love which reading Epiphan Scholastic followed Vales. g Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 received in the Alla● M. S. and in Athanasius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared which I account the better reading Vales. h In the Allat M. S. the reading of this place is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and together with him as many as have been partakers of so great labours with him The reading in Athanasius is almost the same But our Copies and Epiphanius Scholasticus do confirm the common reading Vales. * 1 Cor. 2. 9. i This passage Socrates had from R●sinus There is no mention of it in Athanasius Vales. k The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incommode which emendation Rufinus confirmes book 1. chap. 19. Eccles. Hist. and so doth Epiphanius in his Version Vales. * Likeness l Epiphan Scholasticus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our good Government c. Vales. m I doubt not but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears o● hearing and so we have rendred it Vales. * Or eminently addicted to n In the All●● M. S. and in ●thana●ius the reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with your whole souls minds Vales. o Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of con●utation the reading in the Allat and Sfortian M. SS is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all manner of disturbance Vales. * Athanasius p In the Allat M. S. it is Augustonica in Athanasius it is called Augustamnica The name of this Province is usually written divers ways For some term it Augustamnica others Augustanica so I found it written in many both Greek and Latine M. SS Others called it Augustonica to wit from Augustus's Victory In the subscriptions of the Bishops who approved of Acacius's draught of the Creed which the Reader will meet with at the fortieth chapter of this second book whose names Epiphanius has recorded in Heres Semiarian we read amongst others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ptolemaeus Bishop of Thmuis a City of Augustonica Vales. a This Epistle of the Jerusalem Synod is extant in Athanasius's second defence against the Arians together with the names of those Bishops who subscribed to that Synod But we may here by the by take notice of the Bishop of Jerusalems authority who although he was no Metropolitane yet summoned

on those years Nazianzenus distinguishes these two journeys of Valens's in his twentieth Oration pag. 346. of his works Edit Paris 1609. Vales. f Socrates took this out of Rufinus book 2. chap. 9. Eccles. Hist. But Gregorius Nyssenus in his first book against Eunomius says that Basilius stood before the Tribunal of Modestus the Praefect twice once when he was Presbyter and a second time when he was Bishop But Nazianzen makes no mention of Basilius's former examination Vales. g In Rufinus Eccles. Hist. book 2. chap. 9. this passage is thus worded utinam te non mutares I wish you would not have changed your self In which words Basilius reproves Modestus because from being a Catholick he was become an Arian that he might please the Emperour We are indeed told by Gregorius in his funeral Oration that Modestus was an Arian Vales. h Here Valentinianus Junior is called by another name as we have observed before chap. 10. of this book note a He was surnamed Galates because he was born in Galatia Further in regard Socrates does here term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young child our opinion which we have given in before is very much confirmed to wit that these things were done about the year of our Lord 371 or 372. For Valentinianus Junior was born in the year of Christ 366 as we have remarked before from which year to the year 372 are six years compleat So Valentinianus Junior called also Galates died at six years old For a child of that age is rightly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * So Rufinus says book 2. chap. 9. Eccles. Hist. * So Euseb. Eccles. Hist. book 6. chap. 30. a At this place I have followed Nicephorus's authority and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have amended it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pontick dioecesis although our M. SS copies make no alteration here See Socrat. book 1. chap. 9. note s. Vales. * Or Epistles b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Origen it would be better thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defence of Origen for he means Pamphilus's Apologetick in defence of Origen concerning which consult Photius in his Bibliotheca Vales. c In the Greek 't is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus renders thus Liber Gregorii quo Origenem commendavit Gregorius's book wherein he has commended Origen Christophorson translates it thus Oratio Gregorii in Crigenis commendationem conscripta Gregorius's Oration written in praise of Origen But I cannot approve of this Version for that Oration was not written by Gregorius Thaumaturgus in commendation of Origen but to return thanks to his master when he left his School Indeed Commendatory Letters are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there were never any Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commendatory Orations Wherefore I doubt not but it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although Nicephorus confirms the vulgar reading Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Valedictory Oration as we have remarked in our notes on Euseb. Life of Constant. book 3. chap. 21. note a. Vales. a The Greeks usually term him Novatus whose right name was Novatianus Concerning whose Heresie you may consult Eusebius Eccles. Hist. book 6. chip 43 Epiphanius the Authour of the questions on the Old and New Testament and Theodoret. Vales. * Or Moralls † He means the Sacrament of the Lords Supper b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is doubtless to be thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Questionless Socrates left it written thus and we have rendred it accordingly Vales. c The expression in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Musculus renders thus sicut fieri solet as it is usually done and Christophorson thus ut moris est as the manner is But I cannot approve of these Versions For the Grecian writers make use of not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie as it is usually done or as the manner is Wherefore I am rather of opinion that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every inhabitant of the Provinces so Epiphanius Scholasticus read it For he renders it thus Singuli Provincialium c. Every Subject of the Provinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase Socrates has made use of a little before in this chapter where his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inhabitants of every Province having received such Letters as these Vales. * Or studiously exercised or followed * Novatus d The Novatians did boast that the Founder of their Sect was a Martyr and they wrote a book the Title whereof was The Martyrdom of Novatianus But this book which was stuft with Lies and Fables has long since been confuted by Eulogius Bishop of Alexandria in his sixth book against the Novatians the Excerptions whereof occur in Photius's Bibliotheca p. 1621. Edit David Hoeschel 1610. Moreover in those Acts of the Martyrdom of Novatianus Novatianus was not said to have suffered Martyrdom but only to have been a Confessour of the Faith of Christ. For the Authour of the Acts. says that of the eight Presbyters of the Roman Church who were under Macedonius Bishop of Rome seven offered sacrifice to Idols together with Macedonius and that only Novatus underwent an egregious Martyrdom of confession And that together with Novatianus three Bishops almost the only persons of the Western parts termed it a Martyrdom to wit Marcellus and Alexander Bishops of Aquileia and Agamemnon Bishop of Porta or rather of Tibur Who lived apart after that confession held assemblies with Novatianus and avoided their communion who had sacrificed to Idols A little afterwards they laid their hands on Novatianus and ordained him Bishop of Rome Vales. e This place is strangely corrupted Nor is this fault new but the copies were faulty even in Epiphanius Scholasticus's time for thus he renders it Hi vero qui ex eo nomen habuerunt ejusque fuere participes c. But those who had their name from him and were partakers thereof c. How Nicephorus read this passage in Socrates 't is uncertain in regard his Greek Text is at this place defective But Langus who had seen a Greek Copy of Nicephorus renders it thus Qui vero ejus nomine in Phrygia Censentur c. But those who are accounted of his name in Phrygia when by indulging themselves they had degenerated from his institutions and communion at this time altered the Paschal Festival also I say nothing concerning the other Translatours in whose Versions you will find nothing of soundness I am of opinion that the place by a small alteration is thus to be made good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is having an aversion even for that communion they were permitted to hold with the rest of the Catholicks in the celebrating of this Festival There is nothing more plain than this sense Before Valens's time the

Novatians in Phrygia kept Easter at the same time the rest of the Catholicks did After that they began to shun the communion and society of the Catholicks in this matter also Further although I do very much approve of Socrates's judgment who gives an account why the Phrygians more especially embraced the Novatian Heresie yet there may another reason be given hereof For Novatus or rather Novatianus was as 't is said by Country a Phrygian so Philostorgius asserts book 8. Wherefore 't is no wonder that he had many followers of his own opinion in that province Vales. * Or Fountains f I conjecture that this was long-lived Auxano a Presbyter of the Novatian Church whose testimony Socrates makes use of book 1. chap. 10 13. But we must not here omit Nicephorus's words concerning our Socrates he says thus book 11. chap. 14 Haec sibi renuntiata esse Socrates qui hoc loco non abhorrere se à Novatianorum institutis palàm prae se fert à sene quodam scribit c. Socrates who in this place plainly shews himself not to be a detester of the Novatian principles relates that these things were told him by a certain old man c. Notwithstanding I am not of Nicephorus's opinion Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under whom for that 's the reading in the Florent M. S. and in Nicephorus Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very elegant term to signifie Scismatical assemblies and conventicles who are said to erect one Altar contrary to another Hence comes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Schism concerning which Basilius speaks in his Canonicall Epistle to Amphylochius de Baptismo Haereticorum Vales. c Amm. Marcellinus book 27. pag. 337. Edit Vales. calls it Sicininus's Pallace where says he there is a little private assembling place of the professours of the Christian Religion in which during the conflicts between Damasus's and Ursinus's parties there was in one day an hundred and thirty dead bodies found c. Read the Historians following words from the whole passage 't is plain how disorderly the Elections of a Bishop of Rome then were and at what an height they lived d Socrates borrowed this out of Rufinus book 2. chap. 10. Eccles. Hist. In that year whereon Ursinus raised his Schism Juventius not Maximinus was Praefect of the City as Amm. Marcellinus attests book 27. pag. 337. But in regard this Schism lasted many years 't is possible that Maximinus who was Praefect of the Annona might take cognizance of this business and torture some Ecclesiasticks as Rufinus relates This Maximinus was Praefect of the Annona in the seventh year of Valentinian as Jerome does assert in his Chronicon Marcellinus speaks much concerning this Maximinus in his 28 th book Vales. a Socrates has transcribed this following passage almost word for word out of Rufinus's book 2. chap. 11. Eccles Hist. For he observes the same order that Rufinus does after Damasus's ordination forthwith subjoyning Ambrosius's promotion But although Rufinus and Socrates have conjoyned these two Ordinations as if they had been made at one and the same time yet there was a great interval of time between each ordination For Damasus entred upon the Bishoprick of Rome in the Consulate of Lupicinus and Jovinus on the year of Christ 367. But Ambrosius was promoted to the Episcopate of Millain in the year of our Lord 374 in the third Consulate of Gratianus which he bore with Equitius as Baronius has observed from Saint Jerom's Chronicon Vales. * Or persons unworthy of praise † That is of the whole nation of the Sarmatae ‖ Or trample upon a We met with a double mistake here the one committed by Socrates's Transcribers the other by Socrates himself We have corrected the Transcribers errour who in stead of Acincum had made it Aconcam from the Authority of the Sfortian and Florent M. SS It will be sufficient only to take notice of Socrates's mistake here who calls Acincum a City of Italy whenas it belonged to Pannonia Vales. * That is To Gratianus † To wit Valens's brother's son * That is Valentinianus Senior * Or should be born of † Or in love with b There is no mention of this law of Valentinianus's any where No not in Amm. Marcellinus who has with great accuracy recorded Valentinianus's affaires Indeed such a law as this in my judgment is in no wise agreeable to Valentinian a serious Prince and a Christian. Therefore this whole story of Justina's marriag● is in my opinion of a credit doubtfull and uncertain Vales. * Or Theodosius Senior c Epiphanius Scholasticus calls her not Placida but Flaccilla which is truest For so the ancient Coynes term her But 't is strange that Greek writers should so frequently be mistaken in this name For we have remark't before that Placitus is by Socrates often used instead of Flaccillus who was Bishop of Antioch Further this Flaccilla was the daughter of that Antonius who was Consul with Siagrius as Themistius informs us in his Gratiarum Actione to Theodosius for the peace made with the Goths Vales. * Or warred against a This Oration of Themistius's to Valens is at this time extant published in Latine by Duditius For what Socrates says Themistius spoke in that oration concerning the difference of Philosophick opinions occurs in Duditius's Version at pag. 507 the words are these Artes quidem quarum magnus in vit●usus delectatio est c. Indeed those Arts of which there is great use in this life and which are very delightfull had never arrived at such an height and elegancy had there not been a discrepancy of judgments and a certain strife amongst the Artists themselves For has not Philosophy it self the Mother of all laudable Arts. raised from mean and small beginnings increased by the dissent of Learned men in such a manner that nothing may seem wanting to its absolute perfection Further what S●crates says was spoken by Themistius in that oration to wit that God is desirous of this variety of opinions concerning himself that men may have a greater reverence for the Majesty of his Deity because the knowledge of his divinity is ●n no wise obvious and easily attainable occurs in Duditius's Version at pag. 508 where 't is thus worded Quocirca quod à cognitione nostrâ se longissimè removit c. Wherefore in regard he has removed himself at the greatest distance from our knowledge nor does humble himself to the capacity of our wits 't is a sufficient argument that he does not require one and the same Law and Rule of Religion from all persons but leaves every man a Licence and faculty of thinking concerning himself according to his own not another mans liberty and choice Whence it also happens that a greater admiration of the Deity and a more Religious veneration of his Eternal Majesty is ingendred in the minds of men For it