Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	wit_n	word_n	worship_v	22	3	7.4756	4	false

Text snippets containing the quad

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

blasphemy That the Emperour made it his business to cavil in his discourses before ignorant and the simpler sort of men not in their presence who retain a representation of the truth taken from the sacred Scriptures is evident from hence For having pickt out as many expressions as upon account of necessity are by way of dispensation used concerning God in a more humane manner and put them and many such like phrases all together at length he subjoynes these very words Every one of these expressions therefore unless the phrase contains in it some secret and occult sense and meaning which I suppose is stuft with a deal of Blasphemy against God Thus much he has said in express words in his Third Book against the Christians And in that Book of his to which he gave this title Concerning the Cynick Phylosophy declaring after what manner sacred Fables ought to be feigned he says that in such things as these Truth must be concealed these are his very words For Nature loves concealment and the hidden substance of the Gods cannot endure to be thrown into polluted ears in bare and naked words From these words 't is apparent that the Emperour had this sentiment concerning the divine Scriptures to wit that they were mystical Discourses containing in them an abstruse sense and meaning Moreover he is very angry because all men do not entertain the same opinion concerning them and inveighs against those persons amongst the Christians who take the sacred Oracles in their plain and obvious sense But it was not decent to rail in such a manner against the simplicity of the Vulgar nor upon their account to use such insolence towards the sacred Scriptures nor yet to hate and have an aversion for those things which are rightly understood by others because all persons understood them not as he had a mind they should But now the same accident seems to have befal'n him which hapned to Porphyrius For he having been beaten by some Christians at Caesarea in Palestine and being unable to master his passion in a great fury relinquished the Christian Religion and out of his hatred towards those that had beaten him he fell to writing Blasphemous Books against the Christians as Eusebius Pamphilus has manifestly made it out against him who has clearly confuted his Books But the Emperour having uttered disdainfull expressions against the Christians in the presence of unthinking persons through the same distemper of mind fell into Porphyrius's Blasphemy Since therefore both these persons voluntarily deserted the truth and brake out into impiety they are punished by the very knowledge and consciousness of their own crime Further whereas Libanius the Sophista in derision to the Christians does say that they make a man of Palestine God and the Son of God in my opinion he seems to have forgot that he himself has deified Julianus at the close of his Oration For they almost stoned to death says he the first messenger of his death as if he had bely'd the God Then a little afterwards he adds these words O Thou darling says he of the Daemons Thou Disciple of the Daemons Thou Assessor with the Daemons Although Libanius himself understood this otherwise yet in regard he avoided not the ambiguity of the term Daemons which is sometimes taken in an ill sense he seems to have said the same which the Christians usually do in their reproaches Wherefore had it been his design to have commended the Emperour he ought to have shun'd an ambiguous term as he did avoid another word for which being reproacht he afterwards raz'd it out of his Orations Moreover how man in Christ may be said to be God and how he was apparently man but invisibly God and after what manner both these assertions are infallibly true the Divine Books of the Christians do evidently shew But the Heathens before they believe cannot understand For 't is the Oracle of God which saith that If ye will not believe surely you shall not understand Wherefore they are not ashamed to deify many men and I wish at least they had been men good as to their morals just and sober and not rather impure unjust and persons addicted to drunkenness I mean the Hercules's Bacchus's and Aesculapius's by whom Libanius blushes not to swear frequently in his Orations Whose Sodomies and Adulteries should I give a particular account of my discourse thereof would be long and a tedious digression Those that are desirous of information about these things will find a satisfactory account thereof in Aristotles Peplum Dionysius's Corona Rheginus's Polymnemωn and in the crowd of the Poets who by writing concerning these things do demonstrate to all men that the Heathen Theology is trifling and ridiculous Further that 't is the peculiar practise of the Heathens and a thing usual amongst them with great readiness to deifie men 't will be sufficient to advertize you by a few instances To the Rhodians who consulted the Oracle upon their being faln into a calamitous distress an answer was given that they should worship Attis the Phrygian an Heathen Priest who instituted mad ceremonies in Phrygia The contents of the Oracle are these Appease Attis the great God chast Adonis The Doner of a prosperous Life and happiness The beautifully-hair'd Bacchus The Oracle calls Attis who by reason of his Love-madness castrated himself Adonis and Bacchus And when Alexander King of the Macedonians passed over into Asia the Amphictyones made him presents and Pythia uttered this Oracle Adore the supream God Jove And Minerva Tritogenia The King concealed in a mortal Body Whom Jove has begotten of a race ineffable Mortals Defender of Equity King Alexander These are the words of the Oracle which the Daemon uttered at Delphos He himself when he would flatter Potentates Deified them And this was perhaps done meerly out of flattery But what shall we say concerning Cleomedes the Champion whom they have made a God and uttered this Oracle concerning him The last of the Hero's Cleomedes Astypalaeus Him worship with sacrifices as being no longer a Mortal Upon account of this Oracle Diogenes the Cynick and Oenomaus the Philosopher condemned Apollo Pythius The Inhabitants of Cyzicum have declared Adrianus to be the thirteenth God And Adrianus himself has deified Antinous his own Catamite These things Libanus does not term ridiculous and meer trifles although he very well knew these Oracles and that single Book which Adrias wrote concerning the Life of Alexander Nor is he himself ashamed to Deifie Porphyrius For his words are these May the Tyrian be propitious to me whose Books he preferred before the Emperours Let thus much suffice to have been said by us by way of digression upon account of the Sophista's scoffing and reproaches I thought fit to omit the rest which requires a particular Treatise We must now subjoyn the remaining part of our History CHAP. XXIV That the Bishops flockt from all

and having despised earthly things was by sire offered up as a victim well pleasing to God in the sixth year of Diocletian's and Maximian's Empire In which passage this is observable that the sixth year of Diocletian's Empire is put for the sixth year of the persecution Vales. a Symeon Metaphrastes has transcribed this whole relation of the Martyrdom of Pamphilus and his companions out of our Eusebius adding some things and altering others as he usually does But he seems to have been furnished with more perfect copies of Eusebius than those we now have which will manifestly appear to the Reader who may meet with Metaphrastes's account hereof in that Latine version of him which Lipomanus and Surius put forth Tome the third a● the first of June pag. 139. Edit Venet. Anno. 1581. Vales. b He means the Minor Prophets who were twelve in number this passage is more clearly exprest in Metaphrastes thus It is worth our while to admire the number of the men which represents a certain Prophetick and Apostolick grace For it happened that they were in all twelve of the same number with the Patriarchs Prophets and Apostles as we are informed Vales. c This passage also is more perfect in Metaphrastes after this manner He was Pamphilus a man truly pious loving and friendly towards all men really demonstrating the truth of his name the import of Pamphilus is friend to all men the ornament of the Church at Caesarea c. See Lipomanus and Surius's version of Metaphrastes a● the fore-cited place Vales. d In the Maz. Med. and Fuk. M. SS 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us prosecute in the Imparative mood Moreover hence we may make this manifest collection to wit that this Book concerning the Martyrs of Palestine was Eusebius's own work written by him after his Books concerning Pamphilus's Life and after his Ecclesiastick History Vales. e There may be a double meaning given of these words For the import of them may be either that Aelia was Valens's country or that he was a Deacon of the Church of Aelia Symeon Metaphrastes followed this latter sence as appears from his words The like ambiguity I took notice of before book 5. chap. 1. note o where we spoke concerning Sanctus a Deacon of Vienna Vales. f 'T is easily discernable that the Greek Text is here corrupted I suppose it may be thus amended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which reading we have followed in our version and it agrees with Symeon Metaphrastes's interpretation as 't is evident from Gentianus Hervetus's translation in Lipomanus's Edition at the month of February see note a in this chapter But Hervetus has rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to get by heart whereas that term signifies to recite by heart as we observed before Vales. g ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term here used seems to be taken passive●y for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Euscbius's meaning is that Firmilianus the Judge was well versed in passing such sentences and in extracting examinations by tortures But because the same term is taken in an active sense hereafter in this chapter it ought also to be taken so here By the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius means the scourges and tortures Vales. h These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God are wanting in the Med. M. S. Eusebius's meaning is that those Aegyptians who gave themselves the names of Israelites or Jews did both by their actions and names represent the true and genuine Israel and those Jews who were inwardly such Vales. i Eusebius alludes to that passage in S t Paul Rom. 2. 28 29. where the Apostle makes two sorts of Jews some that were Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly others that were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly the former as he affirms are not truly Jews because they observed the bodily ceremonies only of the Law the latter are really Jews whose Circumcision is that of the heart in the Spirit and not in the Letter See Origen Chap. 1. Philocal Vales. * Galat. 4. 26. † Heb. 12. 22. k Eusebius seems to mean Firmilianus's desire of knowing from the Egyptian Martyrs where that Jerusalem was which they called their Country Whence we may make this remark by the by that 't is sufficiently evident as we observed before Book 4. Chap. 6. note e. there was no City upon earth at that time called Jerusalem Otherwise Firmillanus President of Palestine would never have been so earnest in his enquiries of the Martyrs where Jerusalem was scituated But the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot I think be taken in that sense I have mentioned Indeed this place is obscure and if I mistake not faulty Therefore Symeon Metaphrastes when he transcribed this passage from Eusebius on set purpose omitted these words Vales. l At this place Symeon Metaphrastes adds some words which deserve to be set down here Nondum autem dictum c. The Judge had scarce made an end of speaking when a young man belonging to Pamphilus's family called out at some distance and coming out of the midst of the crowd into the presence of those who sate round in the place of Judicature requested that their bodies might be interred This was the B. Porphyrius one of Pamphilus's own breeding not full eighteen years old a youth well skilled in the Art of writing but one that concealed these praises by his modest behaviour in regard he had been educated under so eminent a person Vales. m Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire at a distance Christophorson seemes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slow or remiss fire see his translation Hervetus also has rendred it thus pronuntiat sententiam ut tradatur molli lento igni he pronounc't sentence upon him that he should be set into and consumed by a soft and gentle fire The same is confirmed by Eusebius's following words for he says that Porphyrius was ●astned to a stake and that the pile which lay round him but at some distance was kindled that so the Martyr might be consumed by a slack fire We read of the same sort of punishment in the passion of Pionius and of other Martyrs Eusebius uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense hereafter where he mentions Julianus Further we must take notice that both Porphyrius and Julianus were Catechumens as Metaphrastes informs us Vales. * See B. 6. Chap. 19. note p. n This garment is in the Greek termed ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see its description in A. Gellius Book 7. Chap. 12. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the term in the original it peculiarly imports that age which is fit for warfare which Livy stiles Militarem aet●t●m the Military age beginning from the seventeenth year of a mans age says Plutarch in Graccho p Christophorson judged amiss in that he supposed by the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monks were meant For at that time there were no Monks or if

〈◊〉 〈◊〉 〈◊〉 has had a dependence upon c. Further in the Fuketian and Turneb Copies the reading of this place runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. * Or Rashly † Or Partakes of some reason l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not man c But Christophorson read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the life of man which consists of matter which reading I condemn not but the former Emendation pleases me best Nevertheless the Fuketian Copy does plainly favour Chistophorson's Version Vales. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Wherefore there is no need of Christophersons conjecture nor of S r Henry Savil's who mends it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark Vales. * Or By reason of its Converse with him at a nearer distance † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's conception of mind Valesius renders it intelligentiam n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is mended at the margin of Moraeus's Book Presently make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus I found it plainly written in the Fuketian Copy save that there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Place o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Learned man had remarked in Moraeus's Book And so the reading is in the Fuketian Copy Vales. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be expung'd here For at this place 't is more elegantly understood S r Henry Savil has mended it at the margin of his Book in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. * Or Dimensions † Or Divisions q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. than which nothing is more certain In the Fuketian and Turneb Copies 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discidia following the authority of Amm. Marcellinus who somewhere expresses himself so Christophorson has likewise rendred it well divortia Terrarum the divorcements of the Earth Vales. ‖ Or Has sufficiently moystened the ground in order to a refreshment r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian and Turneb Copies this place is thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not in what manner of form and shape chance is characterized Vales. ‖ Or without a subsistence * Or As to things incomprehensible † Or Apprehend their own opinion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learned men have mended this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whereas the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs neither in the Kings Copy nor Robert Stephens's Edition I had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is plainly confirmed by the succeeding words For it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nevertheless the Fuk. Sav. and Turneb Copies do plainly confirm that emendation of Learned men The same Fuketian Manuscript sets two points after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Vales. * Or Let all these words be c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Book 't is mended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christophorson read and as we have rendred it And so 't is plainly written in the Fuketian Copy Vales. † Reserved or treasured up the nature of Gold c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the delight of the world and for plenty only The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is corrupted in the place whereof I would rather put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxury Yet the ordinary reading may be born with Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I found it written in the Fuketian Copy after I had long before conjectured that it was so to be written Moreover I point the whole place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. a In the very Title of the chapter there is a fault For what can these words mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I think the place must be made good in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also concerning the Opinions of Plato And so 't is plainly written in the Fuketian Copy But both in the Fuketian Copy and also in the Kings Sheets this chapter is begun from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many other works c. Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuk. and Turneb Copies 't is truer written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the Kings Sheets that word is omitted I had rather write also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have rendred it accordingly Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Sacred Scriptures this verb is used in such a sense as to signifie to exercise his wit as Jacobus Tusanus has long since observed Vales. See Psal. 119. 15 where this word occurs * Or Hide d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense requires that these words should be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stronger more weak This was the device of Protagoras who promised young men that he would make that reason which was stronger more weak and on the contrary that which was weaker more strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against the Sophists who promised these things Socrates disputed continually that he might convince them that they knew nothing and he pursued them with their own weapons that is arguments of Logick Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Fuketian Copy What Constantine says namely that Pythagoras after he was come into Egypt and had heard what the Prophets had heretofore predicted divulged those things afterwards all over Italy as if God had revealed them to him seems to me scarce probable Indeed that Pythagoras came into Egypt and there received from the Priests the Mystick Rites and Ceremonies of their Religion this I say is attested by Porphyrius in his Life and by many others Moreover we are told by Aristobulus Clemens and Eusebius that Pythagoras had many things out of the Books of Moses But that he had learned the Prophecies of the Jews in Egypt and had afterwards divulged them amongst the Italians is a thing affirmed by none of the Ancients that I know of And perhaps this place is to be understood not concerning the Prophecies of the Jews but those of the Egyptians For there were Prophets amongst the Egyptians as I have observed in ●y notes on Eusebius's Eccles. Hist. See book 4. chap. 8. note ● Which thing perhaps led Constantine into a mistake Who having read that Pythagoras had learned many Secrets from the Prophets of the Egyptians that is their Priests understood that as meant concerning the Prophets of the Hebrews Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The conjunctive particle is wanting in the Fuk. and Savil. Copy and in the Kings Sheets I write therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and instructing as

God begotten not made of the same substance with the Father by whom all things were made that are in heaven and that are in earth Who for us men and for our salvation descended and was incarnate was made man suffered and rose again the third day he ascended into heaven He shall come to judge the quick and the dead We also believe in the Holy Ghost But those who hold that there was a time when he was not or that he was not before he was begotten or that he was made of nothing and those that affirm he is of any other substance or essence or that the Son of God is created or convertible or obnoxious to change all such God's Holy Catholick and Apostolick Church doth anathematize When this form of Faith was appointed by the Bishops we did not inconsiderately omit making an enquiry what their meaning was of those terms of the substance of the Father and of the same substance with the Father Hence therefore arose several Questions and Answers and the true import of those words was with great accuracy examined And it was acknowledged by them that these words To be of the substance did only signifie thus much that the Son is of the Father but not as a part of the Father It seem'd to us altogether reasonable and safe to give our assent to this meaning of this sacred Doctrine which asserteth that the Son is of the Father but is not a part of his substance Wherefore we our selves also gave our assent to this import of those words nor do we reject the terme Homoöusios having peace before our eyes as the marke at which we aime and being cautious lest we should fall from a right apprehension of the Faith For the same reasons also we have admitted of these words begotten not made For made said they is a common term attributed to all other creatures which were made by the Son of whom the Son hath no resemblance Wherefore he is no creature like to those which were created by him but he is of a far more excellent substance then any creature which substance as the sacred Oracles do instruct us is begotten of the Father but by such a manner of Generation as is ineffable and inexpressible by any created Being Thus also this proposition that the Son is of the same substance with the Father was discussed to wit that this is not to be understood according to the manner of bodies nor in a sense agreeable to mortal Creatures For this Consubstantiality cannot be either by Division of the Substance or by Abscision or Mutation of the Paternal Essence and Power For all these things are inconsistent with the uncreated nature of the Father But this proposition to be of the same substance with the Father doth expresly represent to us no more than this viz. that the Son of God hath no community with or resemblance to created Beings but that in every respect he is like to the Father onely who hath begotten him and that he does exist of no other substance or essence but of the Father To this Opinion therefore thus explain'd we thought good to give our assent more especially because we also knew that some of the Ancient Learned and eminent Bishops and Writers have made use of this term Homoöusios in their explications of the Divinity of the Father and of the Son Thus much therefore we have said concerning the Creed published at Nice to which we all agreed not inconsiderately and without examination but according to the senses given which were discussed in the presence of our most pious Emperour and for the forementioned reasons received with an unanimous consent Moreover as concerning the Anathematism published by the Fathers after the Creed we judged it not in the least troublesome in regard it does prohibit the use of terms that occur not in the Scriptures from the use of which terms came almost all the confusion and disturbance that hath been raised in the Church Since therefore no part of the Scripture given by divine inspiration hath made use of these terms to wit of things which exist not and there was a time when he was not it seem'd disagreeable to reason that these assertions should be either mentioned or taught To this good and sound Opinion we also have assented in as much as in former times we have never made use of such expressions These things beloved we thought requisite to send to you that we might most apparently evidence to you the considerateness as well of our examination and researches into all points as of our assent and that you might also know with what good reason we did at first make a resistance even to the last houre as long as some things written in a manner different from what they should have been offended us but at length without further contention we embraced those points which were not offensive when after a candid enquiry into the import of the terms we found them to be agreeable with what we our selves had made confession of in that form of the Creed we at first proposed Thus wrote Eusebius Pamphilus to Cesarea in Palestine Also by the common consent and approbation of the Council this following Synodicall Epistle was written to the Church of Alexandria and to the inhabitants of Aegypt Libya and Pentapolis CHAP. IX The Epistle of the Synod concerning those matters determined by it and how Arius was degraded together with them that embraced his sentiments TO the Holy by the Grace of God and great Church of the Alexandrians and to our beloved brethren the inhabitants of Aegypt Libya and Pentapolis The Bishops Assembled at Nice who fill up that great and holy Synod send Greeting in the Lord. For as much as by the Grace of God and the Summons of the most pious Emperour Constantine who hath call'd us together out of diverse Cities and Provinces a great and holy Synod has been convened at Nice it seem'd altogether necessary that a Letter should be written to you in the name of the sacred Synod whence you might understand what things were there propos'd and what taken into examination as also what were Decreed and established First of all therefore the impiety and iniquity of Arius and his complices was inquired into in the presence of the most pious Emperour Constantine and the Councils determination which was confirmed by the suffrages of all was that his impious Opinion and execrable terms and names should be anathematized which terms and names he blasphemously used affirming that the Son of God had his Being of nothing and that there was a time when he was not as also saying that the Son of God had à freedom of will whereby he was capable either of vertue or vice and calls him a Credture and a Work All these Tenets the holy Synod hath anathematized not enduring so much as patiently to hear this impious opinion or rather madness and these blasphemous expressions But what

when a Storm poured on them from Heaven swept them away and in one moment rendred them invisible in so much that neither kindred nor issue nor any the least relique of their memory was left remaining amongst men but though they were numerous yet in a minute having first had stripes inslicted on them from Heaven they all perished utterly and became extinct Such was the conclusion of these mens outragious Fury whereby they had made an Insurrection against God But this Our Emperour who armed with the Salutary Trophy ●ad alone fal'n upon the Enemies or rather was not alone for he who is the sole Emperour was present with and assisted Him hath built new Oratories far better than those which a little before had been demolisht and hath made the latter much more magnificent than the former were one while adorning the City which bears his own name with various Churches of God at another time honouring the chief City of Bithynia with a most stately and most beautifull Church He hath likewise grao't the chiefest Cities of the other Provinces with Ornaments of this nature Moreover when he had made choice of two eminent places in the East the one in the Province of Palestine because the vivifick Stream of saving faith has from thence as from a Spring diffused it self and overflowed all Nations the other in the Metropolis of the whole East which graces the name of Antiochus in this latter as 't were in the Head of all the Provinces of that Tract he hath consecrated to God a most glorious matchless Structure in respect both of its Largeness and Beauty For he hath encompassed the whole Temple with a large circuit on the out side but within he hath raised the Basilica it self to an immense height and has built it in an Eight-square Figure and has variously adorned it and having surrounded it on all sides with many lodging Rooms and Exhedrae has crowned it with a variety of Ornaments In this manner were these Edifices compleated But in the Province of the Palestinians in that City heretofore the Royal Seat of the Hebrews in the middle of the City at the very Martyrium of Our Saviour he has erected a Basilica of a vast bigness and an Holy House in Honour of the Salutary Cross and has beautified it richly and with all manner of magnificence And he hath grac't the Monument of the supream Saviour which deserves an eternal Memory and the Trophies that He raised against Death with Ornaments that are inexpressible And having selected three places in that Country which are honoured with three Mystick Caves He has beautified each of them with magnificent Structures to that Cave wherein Our Saviour first made his Divine appearance he hath assigned a befitting honour in the other he has illustrated the memory of his last Assumption in the Top of the Mount but in that Cave which is in the midst between the other two he has extoll'd the Combats and Victory of Our Saviour All these Caves the Emperour has adorned magnificently thereby declaring to all persons the Salutary Sign of the Cross. Which Sign gives the Emperour the reward of his piety increases his whole Family and the time of his Reigne and confirms the Throne of his Empire by many periods of years reserving the Fruits and Rewards of Virtue for His most excellent Children and for His own Kindred and for their Descendants And this is a most convincing argument of the power of that God whom the Emperour does worship that He hath poyz'd the Scale of Justice with equal weights on both sides and has assigned to each Party a fit and proportionate Reward For the punishment due to impiety immediately seized those who had assaulted and demolisht the sacred Houses and they were forthwith swept away without any Stock or Kindred without any House or Family But this Our Emperour who by Acts of Piety of all sorts pays an Honour to His Lord and who one while erects Churches to Him at another time manifests and makes Him known to His Subjects by those Sacred Gifts which he hath dedicated to Him in all parts of the world is most certainly known to have Him and that most deservedly the Preserver and Keeper of his Family Empire and Race In this manner have God's performances been made known by the Divine power and Virtue of the Salutary Sign COncerning which Sign the Discourse might be large wherewith they are well acquainted who have been initiated in those Mysteries delivered to them by divine persons For this is that truly saving Sign a thing wonderfull indeed to be related but far more admirable to be conceived in what manner as soon as it appeared on earth That alone hath obsoured all those Fables many ages since invented concerning the Gods and hath delivered up Errour to darkness and oblivion but hath discovered to all persons that Intellectual Light which had illustrated the minds of men the One namely and the true God Therefore all people now changed to a better and more enlightened Condition spit on the faces of their dead Idols trample under foot the impious Rites of Daemons and deride that ancient Errour handed down to them from their Ancestours And on the other side men have every where founded Schooles of sacred Literature and are all trained up as 't were in the Precepts of the saving Discipline to the intent that they may no longer dread things Created which are visible to the eyes of flesh nor lift up their eyes to the Sun Moon and Stars and stop in an admiratian of those Bodies but may confess Him who transcends all these Him who can't be perceived by sight or any sense to be the Creator of all things and may learn to worship Him alone All which singular and extraordinary Blessings and Favours conferred on men had their rise from this Great and admirable Signe By the power and virtue whereof all those Ills which were before now are not and those Goods which before were not are every where resplendent deriving their Lustre from the Rayes of Piety Also Discourses Precepts and Exhortations to a Sober and Pious Life are Preach't in the hearing of all Nations yea even the Emperour Himself Preaches And this is the greatest wonder that so mighty an Emperour does with so loud a Voice call out to the whole world like some Interpreter to God the supream King and does invite all those Governed by Him to the knowledge of the true God And that in the midst of the Imperial Palace the trifling and ridiculous Composures of impious men are not recited as the usage was heretofore but the Priests and Ministers of God persons conspicuous for their Piety with Royal Hymns and Praises do celebrate the Festival That the sole God He who is the Emperour of the Universe is declared and set forth to all and that the Evangelick Word who promiseth us all

usually comes to pass that we loath and disregard those things which are readily apparent and prostrated to every understanding c. Vales. * ●othē having outed the Enemy * Or in regard his paternal Religion was adulterated a Instead of the Son of God to be new which is the vulgar reading in the Sfort. and Florent M. SS the reading is the Son of God to be a new God accordingly we have rendred it Vales. a In the Florent M. S. the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be reduced into money which if I mistake not is the truer Notwithstanding the common reading to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he put a money-value upon is sound and needs no alteration For Chrysostom uses this term in this sense in his 67 Homily on Matth. 21. The old Glosses expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Adaerat he values by money Further what Socrates remarks here to wit that Valens instead of supplies of Souldiers did afterwards exact Gold of his Provinces is also related by Amm. Marcellinus book 31. pag. 441. which place because 't is corrupt even in our Edition I will here set down as it ought to be amended Eruditi● adulatoribus in majus fortunam principis extollentibus quod ex ultimis terris tot tirocinia not Thracenses nec opinanti offerrent But trahens ci nec opinanti offerret ut collatis in unum suis alieniginis viribus invictum haberet exercitum pro militari supplemento quod provinciatim annuum pendebatur thesauris accederet auri cumulus magnus Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Gold and of about a Crown value a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the East I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the East Vales. b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having been initiated we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to his being initiated c. Further this story concerning Moses's being made Bishop of the Saracens and concerning the Peace made with them Socrates has taken out of Rufinus book 2. chap. 6. Eccles. Hist. but has not observed Rufinus's order For Rufinus has placed it about the beginning of Lucius's Episcopate after the persecution of the Edessens not at the latter end of Valens's Reign And I had rather follow Rufinus's opinion than that of Socrates and Sozomen The motive I have to be of this opinion is grounded on Socrates's words at the close of this chapter where he says that Mavia the Queen having made a Peace with the Romans betrothed her daughter to Victor the Roman Lieutenant General Now Victor about the latter end of Valens's Reign was too old to have any thoughts of marrying a wife Vales. * Or Lay his hand on me * Or Peace a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Peter being returned the reading should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter at that time returning and the full-point which is in some copies placed before these words must be expunged Epiphanius Scholasticus seems to have followed this reading Vales. a The reading must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marches out not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passes by Moreover the same days which Socrates here assignes for Valens's entry into and march out of Constantinople are recorded in Idatius's Fasti in these words Valente VI. Valentiniano Is. c. In Valens's sixth and Valentinianus's second Consulate Valens Augustus entred Constantinople from the East on the third of the Calends of June that is the thirtieth of May. And on the same year Valens Augustus went out of the City to the Fort on the third of the Ides that is the eleventh of June Vales. * The Ancients made use of a Plough both at their demolishing and also at their raising of a City See Horace Carm. Lib. 1. Od. 16. b It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was usuall with Transcribers of books for brevities sake to write these words thus For they wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being continually detained For a repetition of the negative particle is inelegant and nauseous in regard these words may not be cloy'd do precede For after them an affirmation ought to follow Vales. † 1 Tim. 5. 24. * The Reader may observe from this passage in whose power it was in those days to summon General Synods * Or Domnica a Sozomen mentions this Law of Gratianus's book 7. chap. 1. and so does Theodoret book 5. chap. 2. who says that Sapor Lieutenant-General was sent by Gratianus into the Eastern parts of the Empire to put this Law in Execution That hapned in the year of Christ 378. This Law of Gratianus's is not now extant And yet it seems to be mentioned in the fifth Law in the Theodosian Code de fide Catholicâ Vales. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living in Exile Lucius was not banished the people of Alexandria forced him to leave that City See Socrates book 4. chap. 37. * Or to dissent again † Or they reapt no benefit or delight from their attempt * Book 4. chap. 2. † Book 3. chap. 9. * Book 4. chap. 2. ‖ See Book 5. chap. 2. * Or Colleague in the Bishoprick † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * That is Melitius and Paulinus † See Book 3. chap. 9. * Or Marched a Indeed Socrates thought that Gregorius had been translated from the Bishoprick of Nazianzum to that of Constantinople which was the opinion of many others also But Gregorius had never been Bishop of Nazianzum he was only his father Gregorius's Assistant in that Bishoprick being sent for thither by his father then very aged out of the Solitudes whither he had retired after he had accepted of and also refused the Bishoprick of Sasimi in the year of Christ 371 as Baronius has remarked Vales. b I am not of Socrates's opinion who says here that that Church wherein Gregorius Nazianzenus used to Preach the word of God at Constantinople was by the succeeding Emperours named Anastasia For in Gregorius's own life time this Church was called Anastasia which is apparent both from Gregorius's own Oration wherein he bids farwell in express words to Anastasia and The Apostles and also from his Elegiack concerning the Dream of Anastasia Consult Baronius at the year of Christ 378. Vales. * See Matt. 10. 23. where 't is thus worded in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when they shall persecute you in this City But here in Socrates the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall persecute you out of this City c. c We found a far different reading in our Florentine and Sfortian M. SS For in both those Copies 't is thus exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands in need of the Churches this reading Epiphan

he excited the Hunni to assist the Goths as Claudian tells us in his first book against Rufinus and in his second book he sets forth the same more clearly neer the beginning thereof But Sigonius in his tenth book de Occidentali Imperio where he makes it his business to relate this whole story speaks not one word concerning this irruption of the Hunni which negligence of his is inexcusable Vales. * See book 5. chap. 21. * Or a trouble or earnestness † This person was termed Chrysostom that is Golden-mouth ‖ Or fitness to be a teacher * Or detract from * Or the Victory a Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Emperour c. A small fault but which being not perceived by Translatours led them into a great mistake For thus they have rendred it On the following Consulate wherein Honotius the Emperour at Rome and Eutychianus at Constantinople Governed the publick But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Consulatum dare that is to publish or shew the Ludi Circenses on account of succeeding well in their Office of Consul Vales. See Socrat. book 5. chap. 29. note e. b Christophor son has rendered it ill thus Praefect of the Emperours whenas he should have translated it Praefectus Praetorio For in the Greek it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same mistake in the same word I have taken notice of before Eutychianus therefore was Consul and Praefectus Praetorio on the same year which was the common usage of those times as 't is apparent from the Theodosian Code Vales. a That conjecture displeases me not which came heretofore into my mind to wit that at this place instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further Socrates and Sozomen do indeed affirm that John Chrysostome did not follow the Practise of the Civil Law For they say that he went from Libanius's School when it was supposed he would have pleaded causes and on a sudden betook himself to a quieter sort of life Notwithstanding there are those who do affirm that for some time he did plead Causes Which seems to be intimated by Libanius's Epistle which Isidorus Pelusiota records book 2. Epistol But that Epistle of Libanius's is I fear written to some other Johannes who then pleaded Causes at Constantinople and spoke a panegyrick there to Theodosius on account of his assuming his Sons to be his Colleagues in the Empire Now our Chrysostome who went from Libanius's School about the beginning of Valens's Reign neither left Antioch that Libanius who profest Rhetorick at Antioch might write Letters to him being absent nor could he praise Theodosius who at that time was not Emperour Nor can Libanius's words be understood of any other Emperour than of Theodosius who took in his Sons to be partners with him in the Empire However that Chrysostome did for some time practise the Civil Law is apparent from the beginning of his first book de Sacerdotio Vales. * Or Courts of Judicature b What Evagrius this should be who having left Libanius's Auditory long before Chrysostome had embraced a pious and Religious course of life 't is hard to determine For I cannot think it was Evagrius of Pontus who was afterwards a Deacon at Constantinople under Gregorius Nazianzenus and under Nectarius and thence removed into the Solitudes of Egypt Baronius at the year of Christ 382 calls this Evagrius Chrysostome's School-fellow Evagrius Junior Son of the most noble Evagrius a Citizen of Antioch and says that he went into the desart before Chrysostome and lead a monastick life under Diodorus and Carterius But I know not what authority Baronius had for this nor why he should term this person Evagrius Junior Unless perhaps he has called this person Evagrius Junior to distinguish him from Evagrius Senior the Antiochian whom he had made mention of before at the year of Christ 372 from Basilius Magnus's Epistle to Eusebius of Samosata the words whereof are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presbyter Evagrius the Son of Pompeianus of Antioch who sometime went into the West with the Blessed Eusebius The Latine Translatour has rendred it Evagrius Senior whereas he should have translated it Evagrius the Presbyter concerning whom Hieronymus in the Chronicon of Eusebius writes thus Zenobia apud Immas haud longe ab Antiochia Vinci●ur c. Zenobia is conquered at Immae not far from Antioch in which fight Pompeianus the Commander surnamed Francus sought most valiantly against her his family continues at this day at Antioch from whose race our dearest Evagrius the Presbyter descended Jerome makes mention of the same person in his book de Scriptor Eccles. And in my judgment this is the Evagrius Chrysostome's School-fellow whom Socrates mentions here For what Baronius writes concerning Evagrius Junior is founded on no authour Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Dative case the rules of Grammer do require it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the monasteries in the Genitive case the reading in Sozomen is the same as was also that in Epiphanius Scholasticus's Copy as appears from his Version Further Baronius following indeed the Greek Writers is of opinion that these Monasteries of Diodorus and Carterius were situated without the City But a Learned person who has lately published the Life of John Chrysostome in French does ●ffirm they were within the City Antioch to whom notwithstanding I cannot assent 'T is more probable that these Little Houses were placed in the Suburbs to the end that pious and Religious persons who were continually imployed in contemplation and reading of the sacred Books might be far remote from noyse and disturbance But what the same Learned person objects out of Theodoret to wit that Diodorus was continually conversant in Antioch and made a couragious resistance against the rage and force of the Arians does in no wise weaken our opinion For Diodorus as often as he pleased could easily come out of a Monasterie in the Suburbs into the City Vales. d Sozomen says the same of Diodorus Bishop of Tarsus to wit that he expounded the Sacred Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally but avoided the more abstruse and mysticall sense Jerome says the same concerning him in his book de Scriptor Eccles. Extant ejus in Apostolum Commentarii c. his Comments upon the Apostle are extant and many other pieces belonging rather to Eusebius Emisenus's Character whose sense although he has followed yet he could not imitate his eloquence because of his ignorance in Humane or Secular Learning Jerom says that Diodorus has followed Eusebius Emisenus's sense that is his method in explaining the Scriptures Let us see therefore what sense Eusebius Emisenus has followed Jerome himself will inform us whose words concerning Eusebius Emisenus are these Magisque Historiam Secutus ab iis qui declamare volunt studiosissime legitur and having rather followed History he is

of more miracles but of one only miracle to wit the bloud flowing out of the Tomb of the holy Martyr I have followed the ordinary reading and have explained this place in the simple and obvious sense concerning the making of a Vintage Which agrees exactly with Evagrius's following words For the bloud which in a most plentifull manner was press't out of the blessed Martyrs reliques was not unlike wine which is squeezed out of prest grapes Besides the Festivall day of the holy Euphemia sell on the time of Vintage to wit on the sixteenth of September as we are informed from the Greek Menologie Vales. g I am of the same opinion with Learned men who instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But moreover have long since altered the reading and made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is c. Which emendation is confirmed by the Tellerian Manuscript and by Nicephorus Further Langus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the term here used fenestellam a little window Christophorson translates it transennam a Loup or Casement I as Musculus has done had rather render it foramen an hole For Sozomen terms it thus book 9. chap. 2. where I have made more remarkes concerning such little windows as these which were made in the Capsae chests wherein were laid the Reliques of the Martyrs Vales. * Or which things are magnificently celebrated † Or require ‖ Or cuts in sunder * Or exposed or obvious † Or he is filled with ‖ Or which is gathered h The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliques is wanting in the Kings the Florentine and Tellerian Manuscripts and likewise in Robert Stephens's Edition Nor have the Geneva-Printers done well who from Christophorson's books put this word in here whereas it is in no wise necessary at this place nor is it confirmed by the testimony of any written copy For those various readings which are produced from Christophorson's books are for the most part nothing else but the conjectures of learned men This whole passage therefore ought to be written as 't is read in the Tellerian and Florentine Manuscripts to wit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of it self demonstrates the virtue and power of those things that produce it And so Nicephorus read for he has exprest this place of Evagrius thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives an indication of the power of that thing which produceth it a This whole Preface as far as these words always Augusti is wanting in the Kings and Florentine and Tellerian Manuscripts Christophorson was the first that put in these words from the Acts of the Chalced●● Councill notwithstanding they seem not at all necessary at this place Vales. The said Preface is wanting in Stephens's Edition where also instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Eusebius the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Eusebius b Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who perform the Priesthood it must without doubt be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are reckoned amongst the Ecclesiasticks as the reading is in the first Action of the Chalcedon Councill where this supplicatory Libell of Bishop Eusebius to the Emperour Marcianus is recorded Vales. c Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worshipped I doubt not but Evagrius wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you worship 'T is certain in the first Action of the Chalcedon Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping Which though it be corrupt nevertheless confirms our emendation Vales. * Or the things under the Sun * 'T is Ironically spoken † Or found * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an holy character or name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Socrat. book 7. chap. 36. note b. † Or formed or made up into c. ‖ Or within those things agitated at Chalcedon * Or detected d This is the sentence which the most magnificent Judges who were present at the Chalcedon Councill pronounc't after an hearing of the Cause which sentence is recorded in the very same words in the first Action of the Chalcedon Councill pag. 152. Edit Bin. Notwithstanding 't is a wonder to me that Christophorson had not seen this who has confused and disturbed all things at this place in such a manner that you can extract nothing of sound sense from his version That which disturbed him was his seeing the Secular Magistrates in a Councill of Bishops and their pronouncing sentence as Judges But Christophorson ought to have considered that those Magistrates concerned not themselves in the Cause of the Faith but le●t the Bishops a free right and power of determining concerning that matter Indeed at such time as the Rule of Faith was drawn up by the Bishops convened at Chalcedon these very Magistrates who before had often moved the Councill that the might be done would not be present at the Session of Bishops But in the business between Eusebius Bishop of Dorylaeum and Dioscorus of Alexandria in which affair nothing was treated of concerning the Faith but concerning violence fraud and other crimes in this business I say the Secular Magistrates had a right to pronounce sentence Which nevertheless was not a definitive sentence but an Interlocution only as 't is apparent from the Acts of the Councill Vales. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first Action of the Chalcedon Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfect and compleat In the compen●ium of the Acts of this Synod which Evagrius has subjoyned at the close of this book it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reading in the Florent and Tellerian Manuscripts at this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vales. In Robert Stephens the reading is the same with that at the beginning of this note f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of Armonia The same fault occurs in the Compendium of the Acts of the Chalcedon Councill which is extant at the end of this book Notwithstanding 't is manifest that it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ancyra agreeable to the reading in the first Action of the Chalcedon Councill Vales. In Robert Stephens the reading is of Armenia * Or made strangers to † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine ●eight● ‖ Or pronounced sentence g This sentence pronounc't by the Deputies of the Apostolick See is extant in the third Action of the Chalcedon Councill pag. 192. Vales. * Dioscorus's † Dioscorus h In the third Action of the Chalcedon-Councill this place is otherwise read to wit thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Holy Churches over the whole world have been tempted or tryed Vales. i Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in the Acts of the Chalcedon-Councill the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vales. k These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judging or of judgment are wanting in the Kings in the Tellerian and in the Florentine Manuscripts and they are put into the Geneva Edition from Christophorson's books

〈◊〉 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

as the First Law in the Theodosian Code de Paganis informs us Therefore he had prohibited that the Aruspices should be called out to any private house on account of Sacrificing For these persons inspected the Entrails of Victims But Constantine forbad not the going to the publick Temples to Sacrifice and there to make use of the assistance of the Aruspices as the first Law in the Theodosian Code de Maleficis attests See Libanius in his Oration pro Templis pag. 10 and what Gotofred has noted there Vales. * Desire or purpose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moraeus's Copy 't is mended thus at the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been less worthily adorned There is also another Emendation set at the margin of the Geneva Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been adorned with less of stateliness Any one might guess likewise that this place should be read and construed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or through fear have been made agreeable to the imminent iniquity of the Times But that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truer and is confirmed by the Fuketian Copy Vales. In Socrates book 1. chap. 9. Eccles. History where this Letter occurs the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have been adorned with less of stateliness b I suppose Licinius to be meant whom Constantine does thus term because of his craftiness and age Indeed these following words forc't out of the administration of publick affairs do sufficiently evince this to be spoken of Licinius Whence also it may be conjectured that this Letter was written a little after Licinius's deposition Vales. See Socrates book 1. chap. 9. note o. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning of this Letter instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbelief he made use of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect By the word Fear those Christians are meant who through fear of the Persecution had neglected the Churches or renounced the Faith but the word unbelief belongs to the Pagans or Insidells who had disturbed the sacred Houses and severall waies molested the Christians Vales. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be expunged which occurs not in the Fuketian Copy Vales. See Socrat. book 1. chap. 9. note p. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Socrates the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him that is truly God e See book 1. chap. 54. uote b. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Praefecti Praetorio so termed because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is over the Presidents and Governours of Provinces Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Office of the Praetorian Praefecture concerning which the Notitia of the Roman Empire is to be consulted Further the Office of the Praefectus Praetorio was supream to all other Offices of all the Magistrates For as the Praefectus Praetorio in dignity excelled the rest of the Judges as well Civill as Military so also his Officialls were more honourable than all other Apparitors Hence in the Chalcedon Councill Action 3 the Office of the Praefecti Praetorio is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Office These things were not understood by the Translatours whose mistake I had rather pass over in silence than invidiously refute it In the Fuketian Copy I found it written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is also in S r Henry Savils Copy Vales. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson renders it Hisce enim per literas à me significatum est For they are acquainted herewith by Letters from me He has added the words à me from me of his own head which I like not For not the Emperour himself but the Praefecti Praetorio most commonly wrote these sort of Letters Vales. g From these words a new chapter is begun in the King's Copy Further hence it appears that Constantine wrote Letters after the same Copy to the rest of the Bishops of the East Vales. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Translatours have rendred this place extreamly ill in regard they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an adjective nor could they perceive that a Comma was to be placed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but Piety or an observancy of the Deity In this sense 't is used in chap. 45. of this book and in several other places in Eusebius Vales. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. an Oration against as I found it mended in the margin of Moraeus's Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports here a speech Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Fuketian Copy this place is written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oration against Idolatry and Errour Vales. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christophorson has rendred this place very ill who as I think had not seen Portesius's Version For Portesius has rendred these words right although he has not hit the sense Vales. † Or Eastern Provincials ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation Valesius renders it Intelligence † Or Carried to that scope a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue seems here to be taken for perfection as well that which is in the sight as that in the intellect For each power and perfection tends to the same end to wit the knowledge of truth The sense proceeds to the truth of things sensible and the understanding to the verity of Intelligibles from the truth it self of things sensible and hence by degrees it ascends to the knowledge of the supream God Also at this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be termed the force and virtue of Truth Yet the following words doe assure us that this place must be taken concerning Moral Virtue Vales. Valesius renders those Greek words set at the beginning of this note thus verae virtutis eodem urgente atque inclinante naturâ the nature of true Virtue verging and inclining to the same end * Or Contrary purposes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish or absurd I read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unusefull as 't is in the Fuketian Manuscript and in Moraeus's and Gruter's Copy A little after I write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore a a Crown is proposed to Virtue But these words are very obscure and intricate which is partly to be attributed to Constantine himself in regard being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person that began to learn late he was more obscure in expressing himself and partly to Eusebius or whoever else it was who of obscure Latine words made the Greek more obscure In the Fuketian Manuscript the reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. excellently well Vales. † Or Disclose a life of perverse madness ‖ Or Make a confession * Or Hopes within my self * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men disinherited † Or Profusely a He terms the Persecutions of the Christians Civill Wars For there is nothing liker a Civill War

Light By whom all things in the heavens and in earth visible and invisible were made Who is the Word the Wisedom the Power the Life and the true Light Who in the last daies was for our sakes made man and was born of the holy Virgin He was crucified and died and was buried and rose again from the dead on the third day and ascended into heaven and sitteth at the right hand of the Father He shall come at the end of the world to judge the quick and the dead and shall render to every man according to his works Whose Kingdom being perpetual shall continue unto infinite ages For he sitteth at the right hand of the Father not only in this present world but in that also which is 〈◊〉 come We believe likewise in the holy Ghost that is in the Paraclete Whom Christ having promised to the Apostles after his ascent into heaven he sent him That he might teach them and bring all things to their remembrance By whom also those souls that sincerely believe in him are sanctified But those who assert that the Son existed of things which are not or of another substance and not of God and that there was a time or age when he was not the holy Catholick Church hath determined to be aliens from it In like manner also those that affirm there are three Gods or that Christ is not God before all ages or that he is not Christ or the Son of God or that the same Person is the Father Son and holy Ghost or that the Son is not begotten or that the Father begat not the Son of his own will and pleasure these persons the Holy and Catholick Church Anathematizes For neither is it safe to assert that the Son existed of things which are not in regard this is no where declared concerning him in the divinely inspired Scriptures Nor have we learned that he had his essence from any other pre-existing substance besides the Father but that he was truly and genuinely begotten of the Father only For the divine Word teacheth that there is one unbegotten principle which is without beginning to wit the Father of Christ. Nor must they who without authority of Scripture doe dangerously assert this proposition there was a time when he was not preconceive in their minds then any foregoing interval of time but God only who begat him without time For both times and ages were made by him Nor must it be thought that the Son is without an original or unbegotten as the Father is For no Father or Son can properly be said to be co-inoriginate and counbegotten But we have determined that the Father being alone without an original and incomprehensible hath incomprehensibly and in a manner to all men imperceptible begotten but that the Son was begotten before ages and that he is not unbegotten like the Father but hath a beginning to wit the Father who begat him For the head of Christ is God Nor although we acknowledge three things and persons to wit of the Father and of the Son and of the holy Ghost according to the Scriptures do we therefore make three Gods For we know that there is one only God perfect of himself unbegotten inoriginate and invisible that is the God and Father of the only begotten who of himself only hath his own existence and who only does abundantly and freely give existence to all other things But although we do assert that there is one God the Father of our Lord Jesus Christ who only is unbegotten we do not therefore deny Christ to be God before ages as the Followers of Paul of Samosata do who affirm that after his incarnation he was by a promotion deified whereas by nature he was a meer man For we know that he although he hath been made subject unto the Father and unto God yet nevertheless was begotten of God and is by nature true and perfect God and was not afterwards made God of man but was for our sakes made man of God and that he hath never ceased to be God Moreover we abominate and anathematize those who falsely stile him the bare and meer word of God and affirm that he has no real existence but hath his Essence in another one while terming him as it were that word called by some The Word outwardly uttered by the mouth at another as it were the mental or internal Word being of opinion that before ages he was not Christ nor the Son of God nor the Mediatour nor the Image of God but that he was made Christ and the Son of God from such time as he took our flesh from the Virgin four hundred years agoe For from that time they assert Christ to have had the beginning of his Kingdom and that it shall have an end after the consummation and the judgment Such manner of persons as these are the followers of Marcellus and Photinus the Ancyro-Galatians who reject the eternal existence and deity of Christ and his endless Kingdom in like manner as do the Jews upon a pretence of seeming to constitute a monarchy For we understand him to be not barely The word of God outwardly uttered by the mouth or his mental or internal Word but the Living God the Word and subsisting of himself and the Son of God and Christ who existed with his Father and was conversant with him before ages not by fore-knowledge only and ministred unto him at the Creation of all things whether visible or invisible but is the Word of God really subsisting and is God of God For it is he to whom the Father said Let us make man in our image after our likeness who in his own Person appeared to the Fathers gave the Law and spake by the Prophets and being at last made man he manifested his Father to all men and reigns unto perpetual ages For Christ hath attained no new dignity but we believe him to have been perfect from the beginning and in all things like unto his Father We also deservedly expel out of the Church those who affirm that the Father Son and holy Ghost are the same Person impiously supposing the three names to mean one and the same Thing and Person because by an incarnation they make the incomprehensible and impassible Father subject to be comprehended and to suffer Of which sort of Hereticks are those termed amongst the Romans Patropassians but amongst us they are called Sabellians For we know that the Father who sent continued in the proper nature of his own immutable Deity but the Son who was sent fulfilled the Oeconomie of his incarnation In like manner we determine those to be persons most impious and strangers to truth who irreligiously assert that Christ was begotten not by the will and pleasure of the Father to wit attributing to God an unwilling and involuntary necessity as if he had begotten the Son by constraint because they have

audaciously determined such things as these concerning the Father which are contrary both to the common notions of God and also to the sense and meaning of the scripture given by divine inspiration For we knowing God to have free and plenary power and to be Lord of himself do piously think that he begat the Son voluntarily and of his own accord Moreover although with fear and reverence we do believe this which is spoken concerning him The Lord created me the beginning of his ways upon account of his works yet we suppose not that the Son was made in the same manner with the rest of the Creatures and works made by him For it is impious and repugnant to the Ecclesiastick Faith to compare the Creatour with the works created by him and to think that he hath the same manner of Generation with the things of a different nature from him For the sacred Scriptures do teach us that the one and alone-only-begotten Son was genuinely and truely begotten But although we do assert that the Son is of himself and that he doth live and subsist in like manner as the Father doth yet we do not therefore separate him from the Father imagining in our minds in a corporal manner any spaces or intervalls of place between their conjunction For we believe that they are conjoyned without any intervening Medium and without any space or distance and that they cannot be separated one from the other the whole Father embracing the Son in his bosome and the whole Son hanging upon and cleaving close to the Father in whose bosome he alone continually resteth Believing therefore the most absolutely perfect and most holy Trinity and asserting that the Father is God and that the Son also is God notwithstanding this we do not acknowledge two but one God by reason of the Majesty of the Deity and the one absolutely-entire conjunction of the Kingdom the Father ruling over all things in general and over the Son himself also and the Son being made subject to the Father but excepting him reigning over all things which were made after him and by him and by his Fathers will liberally bestowing the grace of the holy Spirit upon the Saints For the sacred Scriptures have informed us that the manner of the Monarchy which is in Christ is thus manifested We were necessitated to make a perfect explanation of these things at large after the publication of our shorter form of the Creed not upon account of our excessive ambition but that we might clear our selves from all strange suspicious concerning our sentiments amongst such as are ignorant of our opinions and that all persons inhabiting the Western parts might know both the impudent and audacious calumny of those who dissent from us and also the Ecclesiastick sentiments of the Eastern Bishops concerning Christ which is without violence confirmed by the testimony of the divinely inspired Scriptures amongst those whose minds are not depraved CHAP. XX. Concerning the Synod at Serdica THe Bishops in the Western parts of the Empire both because they were unskilled in the Greek language and also in regard they understood not these things admitted not of them saying that the Nicene Creed was sufficient and that there was no necessity of making any further disquisitions But when upon the Emperours writing again ordering that Paulus and Athanasius should be restored to their own Sees no thing could be done further in that affair For there was a continued Sedition amongst the Populace Paulus and Athanasius requested that another Synod might be convened that both their cause and also the matters of faith might be determined by an Oecumenicall Synod and they made it apparent that they had been deposed for no other reason but this that the Faith might be subverted Another Oecumenicall Synod therefore is summoned to meet at Serdica which is a City of Illyricum by the determination of the two Emperours the one of them requesting this by his Letters and the other to wit the Emperour of the East readily complying with him It was then the eleventh year from the death of the Father of the Augusti Rufinus and Eusebius were Consuls at such time as the Synod at Serdica was assembled About three hundred Bishops of the Western parts met there as Athanasius attests But from the Eastern parts Sabinus says there came but seventy amongst which number Ischyras Bishop of Marcotes was recounted whom they who had deposed Athanasius Ordained Bishop of that Country Some of them pretended infirmity of body others complained of the shortness of the time that was set laying the blame thereof upon Julius Bishop of Rome although there had passed a year and six months after such time as the Synod had been summoned and during which space Athanasius made his abode at Rome expecting the meeting of the Synod When therefore they were all convened at Serdica the Eastern Bishops refused to come into the presence of the Western saying that they would not enter into discourse with them unless they would banish Athanasius and Paulus from the convention But when Protogenes Bishop of Serdica and Hosius Bishop of Corduba which is a City in Spain as we said before would by no means suffer Paulus and Athanasius to be absent from the Synod the Eastern Bishops went away immediately And returning to Philippopolis a City of Thracia they made up a Synod apart by themselves Wherein they openly anathematized the term Homoöusios and having inserted the Anomoian opinion into their Epistles they sent them about to all places But the Bishops at Serdica in the first place condemned them for deserting the Council Afterwards they divested Athanasius's Accusers of their dignities And having confirmed that form of the Creed published at Nice and rejected the term Anomoios they made a more manifest publication of the term Homoöusios concerning which they wrote Letters and as the others did sent them about to all places Moreover both parties were of opinion that they had done what was right and true the Eastern Bishops thought so because the Western Prelates had approved of and entertained those persons whom they had deposed and the Western Bishops were of that opinion because they who had deposed these persons fled away before their cause had been discussed and because they were the preservers and defenders of the Nicene Faith but these had been so audacious as to adulterate it They therefore restored Paulus and Athanasius to their Sees as also Marcellus Bishop of Ancyra a City in Galatia the less He had been deposed a long time before as we have made mention in our foregoing book but then he used his utmost diligence to get the sentence revoked which had been pronounced against him declaring that the expressions of the book written by him were not understood and that he therefore lay under a suspicion of maintaining Paul of Samosata's opinion But