Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	catholic_n	church_n	roman_a	2,613	5	8.9971	5	true

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

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

Scaliger takes notice of this mistake of Jerom's in his Animadvers Eusebian p. 208. But he has there altered the reading of part of this place in Eusebius thus But the Martyr most beloved of God after he had beseech't the Judge by many intreaties that he might have leave to give an account of his faith before the Senate Which emendation is contradicted by all our M. S. copies and by reason it self Vales. h All Translatours have rendred this place without taking any notice of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Versions supposing it to be useless Which as I judge is not true first because the Senatours were not Judges neither had they Jurisdiction 2 Perennis who was the Judge in this cause had remitted Apollonius to the Senate not that the Senate should give judgment upon him but that Apollonius should give them an account of his religion He honoured the Senate so far that he would not condemn a Senatour before the Senate had had cognizance of his crime When therefore the Senate had heard Apollonius their answer was that the man should be judged according to the Law After this Apollonius was punished with death by the sentence indeed of Perennis himself but by the decree of the Senate because the Senate had heard him and given their consent that he should be condemned Vales. i He means the Rescript of Trajan which Eusebius mentions B. 3. chap. 33 at the latter end See the place and the note upon it Vales. a In his Chronicon Eusebius assigns fifteen years to Eleutherus and continues his Presidency to the last year● of Commodus Between which two accounts of his there is a great disagreement Vales. b Nice phorus calls him Bacchylus But sometimes diminutive terms such as this is are written with ● double L. Vales. a The reading of the Maz. Med. Fuk. and Savill M. SS is the Churches of all Asia as we have translated it Asia may be taken in a threefold sense sometimes 't is taken for the third part of the world sometimes for a Province divided into nine Jurisdictions which was governed by a Roman Proconsul at other times 't is more strictly taken for that region which lies by the River Meander In these words of Eusebius 't is in my judgment to be taken in the second sense to wit for a Province which a proconsul governed Vales. * That is the fourteenth day after the appearance of the new Moon for the religious part of the Jewish Calendar was concerned in these appearances of the new Moon the reports whereof were made by the country people See the whole manner hereof described particularly by the Learned Doctor Cudworth in his excellent discourse concerning the true Notion of the Lords Supper pag. 67. See also M r Jo. Gregory of Oxford in his discourse concerning Upper-rooms p. 14 c. b The Learned Arch-Bishop Usher in his dissertation prefixt before Ignatius's Epistles thap 9. says that the Asiatics who celebrated Easter with the Jews on the first day of unleavened bread passed over that day with mourning and fasting after which day was ended they concluded their Lent-fast Which opinion Eusebius does here contradict in that he affirms expresly that the Asiatics did put an end to their fastings on the 14 th day of the first month although it were not Sunday Vales. c Here Eusebius does plainly declare that the Asiatics onely did at that time celebrate Easter with the Jews but that all the other Churches observed that festiyal on another day Wherefore I dissent from Halloixius Arch-Bishop Usher and others who suppose that the Syrians Mesopotamians and Cilicians did then keep Easter at the same time with the Asia●ics 'T is evident that the Syrians and Mesopotamians were then right in their sentiments about this matter which appears from their councills here mentioned by Ensebius For O●droena is a part of Mesopotamia But afterwards they fell to the Jewish observation of this Festival and that before the Nicene Councill as Athanasius asserts On the contrary the Asiatics forsaking their former errour embraced the sounder opinion in their observation of Easter which they did before the Nicene-Councill as appears from Constantines Epistle which Eusebius relates B. 3. chap. 18 and 19. of Constantines life Vales. d It was questioned amongst the Antients at what hour the Fast before Easter was to be concluded some were of opinion that it was to be continued to the dawning of Easter day after the Cock-crowing as may be seen in Epiphanius and Clemens others thought it was to be finished on the Saturday evening before Easter-day So Cyrill in Homil. Paschal Vales. e The Bishop of Caesarea before the Nicene Council and a longtime after had the dignity and honour of a Metropolit●● and presided in all the Councils of Palestine as being Bishop of the chief See Nevertheless the Bishops of Jerusalem had a respect shown them their 's being the Apostolick Church which first had a Bishop Therefore the Bishops of that See were not under the Bishops of Caesarea but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. were as to their priviledges independent of the See of Caesarea See the seventh Canon of the Nicene-Council Vales. f He was Bishop of Amastris in Pontus of whom Dionystus Bishop of Corinth makes mention in his Epistle to the Church of Amastris which Epistle our Eusebius speaks of B. 4. chap. 23. There was one which bore the same name to wit Palmas of the consular order whom Adrian commanded to be killed so says Spartianus Moreover Eusebius says this Palmas presided as being the most antient Bishop not that he was a Metropolitan For Heraclea not Amastris was Metropolis of the Cities of Pontus But in the Ecclesiastick Councils the precedency was different according to the diversity of times and places The plainest and most reasonable cause of precedency was that the antientest Bishop should take place of the rest Afterwards the Bishops of the Metropolitan Churches had that honour given them Vales. g Jerom in his book de Scriptor Ecclesiast expounds this place so as if Bacchylus had convened a Council in Achaia apart by himself for in this sense he takes the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Eusebius But there may another sense be given hereof to wit that Bacchylus wrote a private Epistle in his own name concerning Easter not a Synodicall Letter as the rest did Eusebius Book 6. chap. 11. calls a private Lettor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * He means Easter-day † Eusebius quotes part of this Epistle at the 31 chap. of his 3 d B. The Learned Reader upon comparing of the original Greek here and at the said 31 chapter will find some small difference upon which account our Version of the two places differs for we translated them as we found them a See B. 3. Chap. 31. note d. But the Jewish use of this plate of Gold can't be meant here for John was neither High-priest

is by Musculus rendered susceptio only which Version I rather approve of For Baptism is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in it God receiveth us as his sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also be translated perceptio for so Baptism is stiled in the M. S. Acts of the Passion of S t Genesius Mimus Vales. b When the Priest had finished the solemn prayers at the Eucharist all the people with a joynt acclamation used to say aloud Amen that is so be it We must understand that place of S t Paul in the first Epist. to the Corinth Chap. 14. v. 16. to be spoken in reference to this Custom in which place S t Paul taxeth the Hebrews who used the Hebrew or Syrian language commonly in their Oblations and Divine Service when the Grecians were present with them as the Commentatour says upon the place This word Amen denotes the assent of the people to the prayer made by another before them and it is an expression of affirmation which the Church still retaineth Vales. c From these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may gather that the Communicants came to the Altar and received the body of Christ from the Presbyter standing up and not upon their knees as we do now had it not been so Dionysius would not have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we find to be properly used in reference to them who minister at the Altar Chrysostom in his 41 Homilie upon the first Epistle to the Corinth useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth to signifie the Laity But in the 44 Canon of the council of Laodicea all Communicants were prohibited from coming to the Altar except the Priests Vales. d In the Primitive Church the faithful Communicants came to the Altar with their hands carefully washed and when they were about to receive the body of our Lord they stretched out their right hands bending them and making them hollow and they put their left hands under them least they should drop any of that holy food See Chrysost. 3 d Homil. upon the Ephesians and also his 52 Homil. upon Matthew Vales. a Baronius at the year of Christ 257. cap. 7. does excellently well explain this passage of Dionysius's to wit concerning the space of time during which Valerianus's persecution lasted For whereas Valerian reigned almost seven years as 't is acknowledged by all in his former three years he was mild towards the Christians but in his latter triennium he raised a persecution against the Church Valerian began to reign in the year of Christ 253. about the end of the year Volusianus 2 and Maximus being Coss. This is manifest from the old Coins produced by Occo and Goltzius wherein Valerian is inscribed TRIBVN POTESTAT 3. Consul 3. Also TRIB POT 5. Cos. 4. The same may be gathered from Gallienus's Coins Vales. b By these Christian Emperours he means Philip the first Christian Emperour as many of the ancients doe affirm of the Romans but because he speaks in the plural number we may adde Alexander Severus who in his private Chappel had Christ's Image and favoured the Christians But Dionyfius here means those Emperours who were called and thought to be Christians not that they were really so Vales. c This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baronius at the year of Christ 252. saith was the same man that excited the Alexandrians in the Reign of Decius to persecute the Christians see Chap. 41. Book 6. of this History but I think it was quite a distinct person namely Macrianus he that was afterwards Emperour who stirred up Valerian to persecute the Christians this Macrianus was Valarian's Master or Tutor and by his evil counsel it was that Valerian raised this Persecution which thing Dionysius's following words do confirm Vales. d This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a term borrowed from the Jews for in their Synagogues there were these degrees of Officers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rulers of the Synagogues also Fathers of the Synagogues Priests Presbyters and Deacons of the Synagogues whom they called Azanites there were also Apostles and Patriarchs who were set over all these but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may mean in this place we are yet to seek neither know we what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were except we call them Aruspices or Diviners who were at Rome or we may call them the Priests of Isis and Serapis over whom this Macrianus was Ruler or Chief Now these Magicians were prohibited by the Jews but the Roman Emperours in imitation of Alexander the Great had these Magicians with them in their Camps and in all their exploits Dio says M. Antony in his expedition into Germany took Arnuphis an Aegyptian sorcerer along with him so Valerian here had Magicians in his Army and the chief or head of them was this Macrianus as Dionyniùs attests Vales. e This participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. renders insuffiantes i. e. blowing upon For the Christians used to blow upon the Demons and their delusions temples and images shewing thereby that they abominated them concerning this usage amongst the Christians see Brissonius's Notes in commentar ad Tit. Cod. Theod. de Feriis And Heraldus in his Notes on Minucius Felix f This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Demons and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Emperours as some think which interpretation if we should follow the sence would be lost but in our translation the sence is plain and entire And also although here we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Maz. Med. and Fuk. M. SS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise the Writers of the Roman History and the old Coines name this Tyrant Vales. g The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Latines call Rationales vel procuratores summae rei Receivers General or Stewards of the Emperours Estate Whose procurator or steward this Macrianus was we cannot certainly tell we must not suppose he was Valerian's Vales. h Dionysius here jesteth upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth both the stewards office and also the Catholick Religion from which signification some gather our Religion to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sit rationalis because 't is rational but I can scarce think that we can hence gather the Catholick Religion to be so called for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie rationalis except we understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a steward or rationalist We find this title attributed to the Church about the first Age after the Apostles see B. 4. Chap. 15. pag. 59. and in the Acts of the Martyrdom of Pionius the Martyr who suffered in the Reign of Decius Augustus it is so termed about which time several heresies arose and endeavoured by their traditions to subvert the true faith of

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

Xenophon's entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The modern Latine Authours call these taxes tituli Vales. e The phrase here us'd viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well rendred by Langus iteratae agrorum mensiones the re-measuring of Lands This Version Rufinus confirm's who renders it census innovare to renew the Census or the prizing of every mans Estate This Census could not be renewed without the remeasuring of Land For the Census amongst the Romans consisted of two things i. e. the measuring of Lands and the numbering of the People as I have elsewhere noted We have the testimony of Aurel. Vict. and of Victor's Epitome in confirmation of what Eusebius says concerning Licinius's avarice But what Eusebius says concerning Licinius's exactions and oppressions of his Subjects is confuted by the Testimony of two ancient Authors viz. Aurel. Victor and Libanius Victor says of Licinius that he was Agraribus plane ac rusticantibus quia ab eo genere ortus altusque erat satis utilis i. e. To the common sort of people and Rusticks because he was extracted from and maintained by that sort of men He was useful enough Libanius in his Oration Pro Templis Gentilium says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Cities flourished under him viz. Licinius Vales. f I doubt not but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proscriptions for in the first book De vita Constant. cap. 55. where Eusebius repeats all these passages almost in the same words instead of this term he uses this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments of exile Vales. g Christoph translates the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used Patricios erroneously as we before signified They were termed nobiles who were descended from those that had born any Office in Rome or in the Towns incorporate Vales. h But Licinius died in the Sixtieth year of his age as Victor affirms in his Epitome Wherefore Eusebius like an Oratour aggravates the matter here Vales. a At these words we began the 9 th chap. which conjecture of ours is confirmed by the old Maz. and Fuk. M. SS And in those M. SS this chapter is rightly call'd the eighth chapter as we remark't before Vales. * Licinius † Constantine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the words in the original which Valesius renders thus modestam ac sobriam in se colligens mentem Grynaeus thus rem hanc sapienter expendit and we translate it after this manner entring into a prudent and sober consideration with himself 'T is a phrase usual with our Euschius For so he expresses himself book 3. De Vita Constant. chap. 5. and 11. * Or Prince the term in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c By this Phrase here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Peace is meant the Peace which they restored So Seneca in his book De Clementia brings in Nero speaking thus Haec tot millia gladiorum quae pax mea comprimit ad nutum meum stringentur Where by pax mea he means the Peace he had procured So also Velleius Paterculus uses this Phrase and on some Old Coines we find this inscription Pax Augusti i. e. the Peace procured by the Emperour But Pax Romana is by the same Seneca in his book De Clementia and in that De Providentia used in another sence to wit pax ea quâ fruitur imperium Romanum i. e. that Peace which the Roman Empire enjoyeth Vales. d This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dances here used when the discourse is concerning the Christians praising God did not please Niceph. And therefore instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius in his second book De vita Constant. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term indeed is more tolerable But we may easily bear with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Christians used to dance on their Festivals of the Martyrs which they kept in honour of them and thus they celebrated their Conflicts and Victories as Greg Naz. relates in Carminibus ad mulieres sese curioflus exornantes pag. 152. Basilius Magnus in his 14 th Homily against drunkenness has a sharp invective against these Choreas or Dances Vales. e The reading in the Kings M. S. which Stephens almost every where follows is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared by their Law published in favour of the Christians But in the Maz. Med. Fuk. and Savil. M. SS this place is written far otherwise thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did by a most apparent and convincing testimony of their deeds declare to all men which reading being confirmed by the consent of more and those ancienter copies we with good reason supposed ought to be preferred before the other Vales. * See Socrat Ecclesiast Hist. Book 7. Chap. 1. note c. * Non quod in Scholas relati essent so he words it the expression is ambiguous * That is he himself Revised and Corrected it † See Eusebius's Eccles Hist. Book 6. Chap. 43. * That is Pure † See Socrates's Eccles Hist. Book 5. Chap. 19. note a. * Socrates and Sozomen a In the Kings M. S. and Robert Stephens's Edit it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the war but in the Florent and Sfort. M. SS we found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecution Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here us'd does not as usually signifie singillatim one by one apart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly for Eusebius in his books De vitâ Constantini does indeed but partly touch the history of Arius he prosecutes it not wholly and particularly Vales. c Musculus renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus we will begin our History where he left off Christoph. does translate it almost after the same manner but more barbarously as to his Latine We have rendred these words thus ab iis rebus quas ille intactas reliquit operis nostri sumemus exordium i. e. we will begin our History from those matters which he has left untouch't For Socrates's meaning is that he will begin from the History of Arius which Eusebius had but partly touch't upon in his books concerning the life of Constantine for Eusebius says he made it his business in those books to enlarge upon the Emperours praises rather than to give an exact account of the Ecclesiastick Affairs but he himself resolving to commit to writing the Affairs transacted in the Church promises to give a more accurate relation of the Arian-Heresie and to begin his History from those things which Eusebius had either purposely omitted or but slightly touch't upon as not conducive to his design in hand Indeed Socrates has not begun his History where Eusebius left off For Eusebius continues that work of his concerning Constantines Life to the death of Constantine But Eusebius has continued the Series of his Ecclesiastick History down to the tumults

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

of Corn and other vendible commodities usually exposed to sale in the Market at Paris we now term in French a Police and the Orders of Police Secondly Christophorson mistakes in supposing that these Edicts were published by Orestes in the Theatre For Socrates does not say so but only that Orestes made that is dictated or rehearsed to his officers these orders in the Theatre For the Roman Magistrates were wont to sit in judgment and decide matters in the Law in the Theatre Circus or in any other place they had a mind to So Amm. Marcellinus relates book 15. concerning Leontius Praefect of the City Moreover the orders then made by Orestes respected the Theatre and the publick shows Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the terms here used do import the first R●aiments which children learn The teachers hereof are by the Greeks termed Grammatistae and by the Latines Li●●ratores Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plausus clapping of hands such as is now used at Plays then belike usuall at Sermons † Or given * Or in all the Wards of the City d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These persons the Greeks in one word term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is professours of Physick Such a one was Magnus Medicus who professed Physick publickly at Alexandria but was a better Oratour then Physitian as Eunapius informs us in his book De Vi●is Sophistarum Such a one also was Ge●ius the Physitian in the times of the Emperour Zeno concerning whom see Stephanus Byzantius in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascius in the Life of Isidorus spends a great many words about this Gesius and from him Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he divides Physick into two parts Theory and Practise Vales. Cyrillus therefore held forth the Book of the Gospells that thereby he might conjure and earnestly beseech Orestes Praefect of Egypt to be reconciled with him We have remarked already see book 6. chap. 11. note b. that the Antients did usually conjure and earnestly beseech by those things which they used to swear by The Christians usage was to swear by the Gospells laying their hands on those sacred Books as 't is evidently known Vales. * Or O●●icers a That is tortured him Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertaking it must undoubtedly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put him to or made him undergo as S r Henry Savil had mended it at the Margin of his Copy Nor did Musculus read otherwise who has rendred this place thus quem ille publice secundum leges torturae subjicit whom he makes to undergo torture in publick agreeable to the Laws Where you see Musculus took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an adverb and is therein followed by Christophorson For thus he renders it Praefectus palàm uti leges postulant de eo quaestionem exercere The Praefect as the Laws required put him to the Question openly Notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken adjectively in the same sense I have observed a little before from Amm. Marcellinus that the Roman Magistrates were wont to take Criminalls openly and in publick and torture them in regard they had their Apparitors always about them Therefore even whilest they rode in their Chariots they put offenders to the Question as Marcellinus relates concerning Leontius and Socrates at this place concerning Orestes Vales. b The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extinguished is in no wise agreeably used here I had much rather make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rekindled For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Verb S r Henry Savil and the Geneva Printers have set in the margin from Christophorson's Copy is not to be born with in regard it signifies was kindled not was renewed I found here no alteration in the M. SS Copies Nicephorus has also followed the common reading For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extinguished he makes use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was obscured or obliterated Vales. a The incomparably Learned S r Henry Savil at the margin of his Copy had made this remark which we thought good to communicate to the studious Reader Theo Interpres Ptolemaei c. that is Theon Ptolemie's Interpreter in the 81 st year of the Diocletian Epocha which was Valens's fifth year as I suppose observed two Lunar conjunctions the one Synodicam the other Panselenon See pag. 277 and 282. of Theon's Comments upon the Almagestus Edit Basil. 1538. Therefore 't is very probable that this Theon was Hypatia's Father For from those observations to Hypatia's death there are 47 years Vales. b At Alexandria there was heretofore a School of Platonick Philosophy over which amongst others Hierocles the Philosopher presided as Damascius in the Life of Isidorus pag. 1038 and Aeneas Gazaeus in Theophrasto do inform us But the Succession of this School is not to be deduced from Plotinus For Plotinus never taught Philosophy at Alexandria Plotinus was indeed instructed in Philosophy at Alexandria by Ammonius but he himself never kept a School there but continued teaching at Rome for the space of twenty six years compleat untill his death as Porphyrius relates in his Life Wherefore instead of Plotinus I would more willingly put Ammonius here Unless we should say that the Alexandrian School had associated Plotinus to themselves as being the eminent est Master and Instructor of the Platonick Philosophy By this means our Socrates may be excused Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence and freedome in speaking c Athanasius mentions this Church in his Epistle ad Solitarios pag. 860. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have not the Arians and ●●gans offered sacrifice in the Great Church in the Caesareum and performed blasphemies against Christ by his command as it were He means the Cow which the Pagans would have offered in the Great Church of which he had spoken before at pag. 848. Epiphanius says a great deal concerning the same Church in Haeres Arian chap. 2. 'T is called Basilica Caesarea in Liberatus's Breviarium cap. 18. Vales. * Or wrought no small disgrace to c. d 'T is certain that Damascius in the life of Isidorus the Philosopher which by Gods assistance I will ere long set forth larger by half than it is does make Cyrillus the Authour of Hypatia's murder Damascius's words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so on which occur in Suidas 'T is a most elegant passage which in favour to the studious Reader I will render into English and annex it here repeating Damascius's words a little higher The Governours also of the City Alexandria as soon as they came into that City visited her in the first place Which has been usually done at Athens also For though the thing it self be lost yes the name of Philosophy seems as yet magnificent and venerable to persons who hold the principall place in the government of the publick It hapned therefore one time that Cyrillus a Bishop of the

〈◊〉 In the Kings Sheets these words are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which words some Learned man hath added by conjecture as 't is sufficiently apparent I think there is only one word wanting here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give I word it thus therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he commanded c. Which sort of expression is usuall with Eusebius Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At the margin of Mor●us's Copy 't is mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this emendation is needless For amongst the Ancients money was deposited in Temples on account of securing it and there kept by Guards or Watches of Souldiers as Juvenal's Old Scholiast remarks and Lipsius in his book de Magnitudine Romanâ To these Souldiers therefore Eusebius alludes By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Palatini may also be meant here who guarded the sacred Treasurie In the Kings Sheets 't is over written in the same hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Faithfull which displeases not In the Fuketian Manuscript 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtless the reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety as I found it mended in the margin of Turnebus's Copy Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without reason troubled both the Translatours as may be gathered from their Renditions But they ought to have considered that Palatium a Pallace is taken in a twofold sense For sometimes it imports the Court of a Prince In which sense there were at that time only Four Pallaces to wit answerable to the number of the Emperours But sometimes every House wherein an Emperour does usually dwell is termed a Pallace And in this sense there were very many Pallaces in the Roman Empire For there was scarce a City which had not a Pallace Such Pallaces or Imperial Houses as these were under the dispose of certain Officers who were termed Curae Palatiorum concerning whom there is mention in the Notitia Imperii Romani Eusebius therefore means these Pallaces I am of opinion that the Publick or Royall Villae are likewise meant which the Caesariani look't after Vales. * Or Only into Constantius entred ● wisedome of thought a After this word in the King's Sheets the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pious is elegantly added in the margin thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in the Fuketian and in Moraeus's Copy That is to all the Palatines who bore Office under him and also to the Judges themselves who were placed in power Power is a term properly attributed to the Greater Judges of which sort were the Praefecti Praetorio So Eusebius expresses himself hereafter and Socrates book 2. chap. 16 where he speak● concerning Philippus Praefectus Praetorio Moreover in the Gesta purgationis Caeciliani Agesilaus Official to the Proconsul Aelian says thus Potestas tua c. Your power c. See what I have remarked above at book 5. chap. 1. of Euseb. Eccles. Histor. note e. Vales. c In the King's Copy at the side of these words is set such a mark as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have taken notice of such a mark as this some where before but that Letter which is set before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not open on the top here but closed on all sides Whence I am rather induced to believe that this mark is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is attend consider For this mark is added at places which have something of difficulty For instance the newness of this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may put the Reader to a stand here unless he knows that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood Vales. * Or Worthy of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the King's Copy the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. amongst the chiefest and nearest c. Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be made use of are a redundancy of expression frequent with Eusebius For so he has exprest himself in his books of History as I well remember Vales. a We have made a division of a new chapter here from the Authority of the Kings Manuscript whereto agrees the Fuketian Copy and the old Sheets Vales. † Or The Nature of affairs b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging or some such like word is wanting In the Kings Sheets after these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing or avowing is added in the margin Turnebus and S r Henry Savill add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing after the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that reading which I have produced out of the Kings Sheets is better For the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elegantly opposed to that which follows immediately to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemning In the Fuketian Manuscript 't is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or The Polytheisme of the Atheists c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S r H. Savil has noted at the margin of his Copy that perhaps the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is said is to be added But that emendation is far better which I found written in the Kings Sheets at the margin it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have exprest in our Version The reading in the Fuketian Manuscript is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. d He alludes to that saying of Epicurus concerning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nemesius relates it chap. 44 Cicero in his first book de Natura Deorum and Laertius pag. 795. Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kings Sheets the last word is undermarked with points and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written over which I like better Further in the same Sheets before these words these are added in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these Acts of worship were performed with him only They that will may follow this conjecture of the Learned Antiquary To me these words seem not necessary Vales. * Or Imperial power † Viz. Diocletian and Maximian a This place is highly remarkable For from it this conclusion may be made that the Persecution began on Diocletian's eighth and Maximian's seventh Consulate and not on the foregoing year as Baronius will have it Concerning which matter I have spent many words in my notes on Euseb. Eccles. History see book 8. chap. 2. note c. For whereas Eusebius affirms that the Emperours Diocletian and Maximian divested themselves of their purple on the year after the Persecution was begun and whereas 't is manifest that they did that on the year of Christ 304 what I have said does necessarily follow to wit that Diocletian's Persecution was begun on the year of Christ 303. Vales. * Or Siege † Or Adorable * See Eusebius's Eccesiastical