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Athanasius in his Epistle to Marcellinus concerning the book of ye Psa{lms} introduces an old man – – – – – – – & cannot bear them. This was the doctrine of Athanasius wch in the name of the old man he recommended to Marcellinus. & this doctrine he imbibed in his you{illeg}th. For he wrote this epistle & his exposition upon the Psalms & this Epistle to Marcelline in

Athanasius was of opinion from his youth that the souls of the Prophets & dead saints had knowledge of humane affairs & heard our prayers. For in his Epistle – – – – – doctrine {illeg}|o|f Athanasius wch he imbibed in his youth & in the name of the old man
& this was done in the life time of Athanasius; for he \who/ \& with his consent. For he/ had an Oration upon the|se| 40 martyrs. wch {i} This Oration is not ye{a}|t| published but was seen by Gerard Vossius saw it in the library of Cardinal Ascanius in Italy as he mentions in a|h||is| commentary upon the Oration of Ephræm Syrus on the san|m|e 40 martyrs

In the reign of Iulian when the bones \reliques/ of Iohn the baptist were brought to Athanasius, he hid them saith s he hid them \saith Ruffin/ in the hollowed wall of a church prophesying that by a profetic spirit prophesying that they would be usefull to a future generation. |And in the reign of Theodosius the Ægyptians erected to the{m} a very sumptuous temple.|

In the life of Antony written in the beginning of the reign of Valentinian & Valens, Athanasius attributes wonderfull effects to {illeg}{f} the signe of the cross & |&| \& holy oyle/ tells \many/ stories of \apparitions of Devils & of/ the souls of dead men \& Devils app/ appearing & ascending up to heaven, & in the end of the bood|k| introduces Anto, \he/ tells how Antony when he was dying (that is in the year 356) ad exhorted those about him to adhere \principally/ to Christ & \then to/ ye saints that afte in this manner: Do you adhere in the first \take care {to} to adhere/ to christ in the first place & then to ye saints, that after death they may receive you as friens|d||s| & acquaintans|c|e into the eternal tabernacles. And after \when/ the church of Alexandria \(the metropolis of saint worship)/ sent re{a}|l|is into all the world ,|[|{illeg}d|f|or wch Chris & af \that they might/ thereby, saith Chrysostom, procuri|e|ng glory with all men & to their city & declr|a|rin|e|g her the metropolis of the whole earth;|]| & the Church of Antioch following her example, sent the reliques of the 40 martyrs to the other Churches: Athanasius \Basil & Eph{r}æm S./ composed an Oration on these 40 martyrs., wch \celebrated these 40 martyrs wth {an} Oration|s|./ \This|e| Oration of Athanasius/ is not yet published; But Gerard Vossius saw it in MS in the library of Cardinal Ascanius in Italy as he mentions in his commentary on the Oration of Ephræm Syrus upon the same martyrs.

And by this early encouragement of saints worship {in} Egypt \the veneration of saints/ \their worship/ was soon established in Egypt. For Palladius going into Egypt in ye year 388 to visit the monasteries . . . . . . . . ejusmodi tamen Deos fert tellus.

By all these things

By what has bee {sic} cited out of Basil, the two Gregories & Ephræm you may understand that Saint worship was established in the east among the Catholicks before the year 378. \that|is| being the year in wch Basil & Ephræm died./ Hilary coming from those parts \the east/ in ye year 360 or 361 brought \it/ with him into Gallia [both Monckey {sic} & the invocation of Saints. For he was the Master of erected a monastery in Gallia out of wch came t{a}|h|at famous Monk Martin.] not only the fame of \great/ miracles done by the reliques of the saints at their tumbs in Palæstine,, but also the doctrine of the intercessio protection & intercession of Angels \2/[Editorial Note 1] & Saints \1/ For upon the 129th Psalm – – – – true, but &c. [These things we {sic} writen by Hilary before ye year 368. For he died in] Hilary died in the year 38|6|8 & therefore spread this do\c/trine \of the intercession of Saints & Angels,/ in Gallia before that year, having learnt it of the Catholicks in Asia before the year 360.

Damasus who was made Bp of Rome A. C. 367 & died A. C. 384,

By all that hath been said, is compared with ye wonderful life of Antony & the stories of his seeing \devils &/ dead mens souls, it may appear that Antony inspired his disciples with these pr{a}|i|nciples, that \his disciples of wch the chief were B/ presently after his death they progated {sic} \them/ among all the Catholicks first in the east & then in the west,

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In ye year 524 the Greek Emperor Iustin put out an edicte yt the churches of ye Arians should be every {n}|c|onsecrated to the catholic religion. Whereupon Theodericus \the Gothic/ king of Italy the {G} Italy sent Pope Iohn \I/ |wth some of the senators| to ye Emperor to desire \t{he}|ell| tell desire/ him to \tell him that unless he/ restore|d| ye Churches Arians to the Churches to the|{o}s| Arians, {illeg} \of his religion/ \their owners,/ he would treat the catholicks in Italy in the same manner. The Pope going the next year upon this embassy was received very honorably by the Emperor & received great presents from {him} & instead of perswading the Emperor to restore the churches conspired with him & consecrated as many of them as he could to the use of ye catholicks, & upon his return to Italy was impri{soned} for it & died in pris{illeg}|o|n. wrot \by Theodericus &/ wrote from prison to the bishops of Italy, to |arm themselves with ye sword of the Spirit against the Arian religion for extirpating it & to| consecrate all the churches of the Arians \for the Catholick/ wherever they could find them \for ye use of the Catholicks,/{sic} as he had done at Constantinople,|.| Whence it may be concluded \is apparent/ that he acted in confederacy with the Greek Emperor against the \Gothic/ king of the Goths Italy. In the year 532 The new emperor Iustinian succeded Iustin & in the year 532 \or 533/ sent \an Epistle conteining/ a profession of his faith to |designing to make war upon the Vandals sent to| |Pope| Iohn II bishop of Rom wth great presents with an Epistle conteining a prop|f|ession of his faith, \to be approved by him &/ & {sic} pressing \represented/ therein that he had always a desire to keep the unity of the Apostolic seat, & \therefore made hast/ to subject & unite all the Priests of the whole eastern territory {th} to the seat of his Holiness, – which was the Head of all the Churches. The|i||s| Theodahatus king of Italy sent Pope Agapetus {n}|b|eing sent by Thodahatus king of Italy to ye Emperor Iustinian with a upon an Embassy to ye Emperor Iustinian for diverting Iustinian having \he did to engage the Church of Rome against the kingdoms of the Vandals & Goths who were of another religion. When he had \in his party during the wars against those of another religion.// \When he had/ conquered the Vandals \he/ began a war upon the Goths & \thereupon/ Theodahatus king of the Goths \A. C. 535/ sent Pope Agapetus to Iustinan upon an embassy for putting to Iustinian for putting a stop to the war. Agapetus went very unwillingly, was received splendidly by the Emperor, \& against the mind of the Emperor & Empress/ deposed Anthimius Patriarch of Constantinople & substituted Mennas {in} his rome in his rome \into that bishopric,/ [& soon after died.] Whence it is manifest that the Emperor for keeping the Church of Rome in his interest against the Goths, \still/ sufferer|d| the Bishop of Rome to act in the east as universal bishop. The next year |A. C. 536| Bellisarius, having taken Sicily from the Goths sailed into Italy & landing at Regius|m| & marched to Naples all the {v} \all those of/ \all the people in the villages {sic}/ the villages {cam} out of hatred to the Goths immediately came over to him. Thence he marched to Naples & the Neopolitans were at first inclined to surrender, but by reason the City being garrisoned by Goths held out a siege of a few \twenty/ days. Thence he marched to Rome|,| & the Romans being \by the/ perswaded|sion| to it by \of/ Pope Silverius surrendred their city sending \to him/ to come, \inviting him/ & promising to sen|u|rrender their city so soon as he came near it. |This|e|is|| \surrendder/ was \done/ in December A. C. 536, the Garrison of the Goths withdrawing wh|e|n they found themselves betrayed.| || < insertion from lower down f 1v > And the next year the Romans assisted \Sammium Calabria Apulia Beneventum &/ All Italy sout\h/ward of Rome also revolted to b|B|elisarius & so did Tuscia \Narnia Spoletum & Perusia/. And \all/ the next \year/ the Romans assisted the small army \& the small forces of Belisa{ri}us {sic}/ of Belisarius {illeg} defendin|ed|g Rome against 150000 \the/ \an army of 150000/ Goths|,| .|&| ruined that \{so}/ \their|at| great/ army And \the year following A. C. 538/ D{illeg}|a|cius the Bishop of Millain with the chief men of that city went to Belisarius desiring him to send them a small force because Millain & all Liguria were ready to revolt. And \accordingly/ a force being sent, Millain & \revolted with/ almost all Liguri{a}, \did/ revolted. Thus did & maintained another siege against the Goths. Thus did <2r> the Roman Church \of Rome/, by conspiring with the Greek Empero{r}{s}|r| & causing their people to revolt from the Goths, \& causing their people to revolt from ye Go{ths}/ \& revolting to him, in all {places} where & join him,/ weaken|ed| & imbroiled the Goths & gave such a turn to their affairs \war/ as ended in that kingdom the ruin of that kingdom. The Franks also seized part of the Gothic territories. And {now} \no{w}/ {sic} |now| thus the Pope/,\ \having/ by the assistance of his allies removed \subdued/ one kingdom which stoo \had/ reigned over him & hindred his rise{;}|,| And \deserved/ by this conquest {of}|&| the aquisition of the universal bishopric over the Greek Churches, he de{illeg}|s|erved to weare the Crown which he had been \lately/ conveyed to him a little before from the Emperor by the Franks, they helping him as well to the conquest as to the crown. Yet |t|he he enjoyed the bishop of Rome being carried during the reign of Iustinian \{in} A. C. 545/ being carried prisoner to Constani|t|inople \A. C. 545/ & there imprisoned by Iustinian \the year following/, & the City |of| Rome by these wars being almost emptied of inhabita{illeg}|a|nts & its buildings ruined, the some of the Greeks bishops revolted from h [first \(vizt A. C. 551/ & then some of the bishops of Italy \A. C. 554/ revolted from him & abrogated his universal bishopric for a time contemned his authority for a time.] A. C. 551 began to neglect \disregard/ his authority till the Emperor Phocas restored it. < text from higher up f 1v resumes > And this conspiracy of the Romans \Church/ with the Greek Emperor gave such a turn to ye affairs of the Goths as ended in the ruin of that kingdom. The Goths Francks also assisted the Emperor in somp|e| part of the warr being invited to it for extirpating Arrianism. \seized part of their territories./ And now the Pope having \by the assistance of his friends & allies,/ removed one kingdom wch reigned over him & \w{h} {sic}/ hindred his rise,{sic} |he| deserved \by this conquest & the acquisition of the universal bishopric/ to weare the /one crown, the\ crown /which\ came to him {o}|f|rom the Emperor by the \hands of the/ King of F{r}ance a little before, as a prognostication of the success, & may be looked on as a prognostication of the success.

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Thus the Church of Rome \on account/ by conspiring with the Greek Emperor against their \Goths/ |K| & inclin{g}|i|ng the people of their communion to revolt from him, gave such a turn to this war in the beginning. {illeg} \them/ gave such a turn to this war, as end enabled Belisarius with a smaller force assisted by the revolting Romans to ruin the Kingdom of ye Goths|i|c kingdom. The Francks also

And now the Pope {be} reigning over all {Ital} the east as universal bishop

And at ye same time the garison of ye Goths in Ariminum suspecting suspecting the fideli{t}y of ye citizens retired & left the city to the forces of Belisarius {&} wch put the Goths upon the siege of that city also.

After this Belisarius being recalled, the Goths took up arms again & revived ye war for a time & in the contention Rome was almost dispeopled & the buildings thrown down, & the bishop of Rome lost his authority in the east \till the Emperor Phocas restored it/, & the Lombards invading Italy /A. C. 568\ took from him the Alpes Cottiæ & restored them not till the reign of Pope Iohn IV VI A. C. 70{3}|4|.

You may translate ממנן \not out of him but/ after him as ממלח {illeg} signifies after the King Dan. 11. And the|n ye| words will run this|u|s. And after him arms shall stand up & {b} the interpretation will that the Romans by the assistance {p} \after the 8th year of {Antio{c}hus} the/ Romans shall begin to stand up over the kingdoms of the Greeks conquering Macedon by ye assistance of the kingdom of Pergamus soon after, \in the 8th year of Antiochus/ |&| inheriting the kingdom of Pergamus soon after, \by the death of Attalus/ & after that conquering the kingdoms of Syria & Egypt successively. Whether you take those arms for the kingdom of Pergamus or for the power of the Romans is not materiall, since in the reign of Antiochus, they were united by a league & assisted one another in conquering the kingdom of Macedon & soon after by the death of Attalus became one kingdome.

The four monarchies \Empires/ being described by the vision of the Image composed of four metals, \Daniels interpretation \Daniels inter{illeg}e|p|retation of// \Nebuchadnezzars dream/ {&} again by Daniels vision of the four Beasts, & the third Empire being more |fully| described by the vision of the He-Goat & still more fully by the vision Prophesy of ye scripture of truth: or a fuller description of the fourth Empire was reserved for the visions of Iohn in the times of that Empire [the that Empire] Gospel. Daniels vision wer in \commenced with/ the times of ye Babylonian Captivity, Iohns in the times when the \was in the beginning of the/ captivity Roman. captivity {are|were|} \was/ commencing. Whence Rome is called Babylon. \captivity/ & from the analogy of the two captivities Rome is called Babylon is represented by giving the name of Babylon to Rome. {}

Iustin martyr was a Plati|o|nist & beleived that Plato took the λογὸς of Plato & Orpheus to be the same wth the λογὸς of the Christians or Christ the Word of God, & from those Philosophers derived the antemundane generation of this λογὸς & considered him as a Word λογὸς {illeg} προσφόρικὸς \verbum prolatitium/ a word spoken by God. For in his Oration Ad Gentes he cites these words of Orpheus I swear{e} by heaven \wch was/ cread|t|ed by the great & wise God, I sweare by the word \voice/ of the father wch he first spake \emitted out of his mouth/ when he designed to create the whole world, & interprets this voice of the Word or Son of God. And these opinions he explains further in Dialogue wth Tryphon in these words.

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By this it is manifest that \before th{e ye}ar 378/ the Orations & {lif} Sermons upon the saints went much beyond the bounds of orat mere oratorical flourishes & that the common people of the Catholicks \in the east/ were already \generally/ corrupted with Saint-worship. {illeg} And its further observable |yt| the reliques of these 40 martyrs which are \here/ said to be sent into many regions & to adorn many countries, were sent into Egypt b{illeg} in the life time \from Antioch to those places & {particularl}/ before the year 373. For Athanasius who died that year had \also/ an oration upon them. This Oration is not yet published, but Gerrard Vossius saw it in MS in the K of France library of Cardinal Ascanius in Italy, as he mentions in his commentary upon the Oration of Ephræm Syrus on the same 40 martyrs. {} And since Alexandria sent the reliques of the martyrs of Egypt in to all the parts of the earth & thereby acq that they & thereby acquired|ing| glory to their city & \&/ declared|ing| her the Metropolis of the \whole/ earth, {(}as you have heard out of Chrysostom:) it may be concluded that before she received the reliques of ye 40 martyrs from Antioch \& began to celebrate their anniversary day, festival/ she began to sent|d| out \the/ reli \of her own martyrs/ into all parts, that is |that their anniversary days might be every where celebrated. This practice therefore began| some {t} considerable time before the death of Athanasius; & th by consequence by his approbation & encouragement. He had been a Monck |For {sic}| i|I|n [Editorial Note 2] his younger days {&} he had been a Monck attending upon Antony, as he himself in acknowledges in the beginning of the life of Antony \written by himself,/ & all the Moncks were entirely at his devotion & they were the men who propa unanimously progagated this devotion sort of devotion \religion/ \this superstition/ into all the world this veneration, pretending to find out the bodies of the martyrs by dreams, erecting a running upon & down all the empire with their reliques & erecting altars over the graves for worshipping them untill these shamefull practices were checkt by publick laws as you have heard above.

The year in wch these pa{r|c|}tises {sic} began is difficult to assigne. I take it to be presently after the death of Antony the Monck \or at the furthest, after the death of Iulian & Iovian A. C. 364./{sic} For {t} in the end of this|e| life written by \of Antony/ Athanasius relates \that/ these to have been \were/ his dying words to those his disciples who stood about him. Do you take care to adhere to to Christ in the first place & then to ye saints, that after death they may receive you as friends & acquaintance unto the eternal tabernacles. Think upon these things, perceive these things: & if you have any regard to me, remember me as a father &c This being the common doctring of Antony & Athanasius \& being/ delivered by Antony \in charge to the Moncks/ at his death A. C. 356 & published by Athanasius \in his life of Antony written/ in the beginning of the reign of Valentinian & Valens A. C. 364 or 365, could not but set \inflame/ the whold|e| body of the Moncks in flame to their devotion toward|s| the saints|,| \next after Christ,/ as the ready way to be received by them into ye eternall tabernacles. But And this put the Moncks in the end of the reign of Constantiu{s} upon crying up the miracles pretended to be done by the \reliques of the/ saints, & after \the death of Iul{ian} &/ the return of Athanasius from banishment, upon sending the miracle-working reliques of the Egyptian martyrs \saints & martyrs/ from Alexandria into all the world. For even in the reign of Iulian the Apostate Athanasius with a prophetic spirit (as Ruffin tells us) hid the bones of Iohn ye baptist, not in \the/ grownd \to be forgotten/, but in the hollowed wall of a church, in the before proper witnesses, that they might \again see the light & be {sic}/ be profitable to a future generation.

For Athanat|s|ius looked upon the \even/ from his youth |was addicted to the superstitious use of ye sign of the cross &| looked upon the dead saints & marty{r}s as mediators of or prayers. For in his epistle to Marcellinus written in the days of Constantine ye great, |he| saith that ye words of ye Psalms – – – – – assisting us.

Now by the working of the Monks, who abounded more in Egypt then in any other country, the veneration of the saints spread there so fast that in the year 388 \Palladius/ {illeg}|go|ing into Egypt \in the year 388/ to visit the Monasteries & {sic} visiting the {m}|s|epulchre of Apollonius & other martyrs of Thebais who had suffered under Maximinus, saith of them – – – – salutavimus.

[Editorial Note 3] And Eunapius a heathen, but yet a competent witness of what he saw done in his times own times – – – – – fert tellus – – – – – – – et p|d|apibus. But let us return to take a fuller view of the propagation of saint-worsphip {sic} \by the monks/ in the east.

Gregory Nazianzen

[Editorial Note 4] |was first embraced by the Moncks, & by their influence began to overspred the Empire| between the years 356 & 366|5|, & grew general among the catholicks before the year 380 & in all the Empire befor soon after before the year 390. For between —

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○ Gregory Nazianzen in the end of his Oration upon Athanatius written presently after his death A. C. 372 thus invokes him. L|D|o thou look down upon us from above propitiously & govern this people a perfect adorer of the perfect Trinity wch in the father son & holy ghost is understood contemplated & adored, & if there shall be peace preserve me & feed my flock with me, but if war reduce me & assume me & place w|m|e wth your self & wth such as you are, a{t}t|l|tho it be great wch I desire. And in the end of the funeral Oration upon Basil written A. C. 378 he thus invokes Basil. But thou, O divine & sacred head look down upon us from heaven & by thy prayers either take away that that thorn of the flesh wch is given us by God for exercise or perswade that we may beare it with courage, & direct all our life to that wch is most conducible & when we depart this life receive us there in your tabernacles, [&c. And in the lif end of the his Oration upon Cyprian he directs the like prayer to Cyprian & tells us also how a pious virgin called Iustina was protected by invoking the virgin Mary.] that living together & beholding the holy & happy \blessed/ Trinity more purely & perfectly whereof we have now but a|n| slend imperfect view, we mat|y| there come to the end of or desires, & receive this reward of the wars wch we \have/ wage|d| or suffered. And in his Oration upon Cyprian bishop of Carthage he invokes Cyprian after the same manner & tells us also how a pious virgin called Iustina was protected by invoking the Virgin Mary.

Gregory Nyssen in his funeral Oration upon Meletius Bishop \Bishop/ of Antioch spoken before the Bishops of the Council of Constantinople A. C. 381 said that Meletius interceded for them & for the sins of the people: by wch you may know, saith Barronius that this was the Opinion of the second general Council & by consequence of the Church Catholick.

1 Athanasius \who died A. C. 372/ in his Epistle to Marcellinus on the interpretation of the Psalms saith that ye words of the Psalms are not to be transposed or anywise changed but to be recited & sung without any artifice as they are written: that the holy men who delivered them, {unto} knowing them to be their own words may pray with us; or rather that the Holy ghost who spake in the holy men, seing his own words wth wch he inspired them, may joyntly assist{ing} us.

Damasus \who was made/ bishop of Rome \A. C. 367/ & died A. C. 385|4| composed verses upon several of the in divers of wch he invokes them as in these instances \& adorned the Tombs of several saints with verses, invoked them as in the{s} following instances/

De Agnete Upon Agnes

O Agnes verum decus alma pudoris imago

Vt Damasi precibus faveas precor inclyta virgo

Vpon Agatha

Iam renidens quasi sponsa polo

{illeg} Pro misero rogita Damaso

Vpon Eutychius

Quæritur, inventus colitur, fovet, omnia præstat.

Expressit Damasus meritum, venerare sepulchrum.

Vpon Felix

Versibus his Damasus {pr} supplex tibi vota rependo

Qui ad te sollicite venientibus omnia præstas

Vpon a Greek Martyr

Vt Damasi precibus faveas precor inclyte martyr.

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Vpon {man} a sepulcher of many Martyrs, A. C. 369.

Sanctorum, quicun legis, venerare sepulchrum;

Nomina nec numerum potuit retinere vetustas.

Ornavit Damasus tumula|u|m, cognoscite, Rector,;

Pro reditu cleri {p}|C|hristo præstante triumphans,

Martyribus sanctis reddit sua vota sacerdos.

Athanasius in his epistle to Marcellinus saith that the words of the Psalms are not to be transposed or any wise changed but to be recited & sung without any artifice as they are written; that the holy men who delivered them knowing them to be their own words may pray with us; or rather that the Holy Ghost who spake in the Holy men, seing his own words wth wch he inspired them may joyn in assisting us. In the year 388 Palladius went into Egypt to visit the Monasteries & telling how he visited the sepulchre of Appollonius & other Martyrs of Thebais who had suffered under Maximinus, saith: Iis omnibus Christiani fecerunt ædem unam ubi nunc multæ virtutes peraguntur. Tanta autem fuit viri gratia ut de ijs quæ esset præcatus statim exaudiretur, eum sic honorante servatore. Quem etiam nos in martyrio precati vidimus cum ijs qui cum ipso fuerunt martyrio affecti; et Deum adorantes eorum corpora salutavimus. Eunapius a heathen but yet a fit witness of what was done in his own times, relating how the soldiers delivered the heathen temples of Egypt into the hands of the Monks (wch was done in the year 389) rails thus at the Martyrs as succeeding in the room of the old Gods of Egypt. Illi ipsi [milites] Monachos Canobi quo collocarunt, ut pro Dijs qui animo cernuntur servos et quidem flagitiosos divinis honoribus percolerent, hominum mentibus ad cultum ceremonias obligatis. Ii nam – – – – – – – fert tellus. This was the opinion wch the Heathens had of the Saintworship of these times, & some of the old Hereticks had much the same opinion of it. \For/ Faustus {the}{illeg} \an eminent/ Bishop of the Manichees in Afric {illeg} thus accused the Catholicks: Vos sacrificia Paganorum vertistis in agapes, Idola in Martyres quos votis similibus colitis; defunctorū umbras vino placatis et dapibus. The Arians & Eunomi{n}us had also a bad opinion of these things \devotion towards ye saints/, as Ambrose Ierome & Paulinus of Nola {relate} [Vigilantius accused them of Idolatry, following therein the example of Eunomius & the Arians that Gervasius & Protasius were no martyrs & that Ambrose hired men to feign themselves miracles ascribed to them.] And Ierome lets us know that Vigilantius & the Eunomians charges|d| these practises wth Idolatry.

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This In this cond

This Gregory Nazianzen declares \relates/ to have been the sat|ta|ate of the Christian Churches when he f retired fled & retired into the wilderness wch was in the {illeg} abo in ye reign of Iulian the Apostate about four years before he wrote this Epistle Oration, & he adds that the troublesom{e} & tempestuous way of life in ye among in the Churches made him \then/ retire into ye wilderness & & that he then retired as out of {illeg}|a| tempest for the sake of a quiet life. These ecclesiastical feuds & calamities – – – – appetuntur. So Sidonius Appollinaris \a writer of the same age/ ascribes the sinking of the Western Empire – – – oppress the people. And Ammianus Marcellinus who was \a faithful historian/ contemporary to Gregory Nazianzen, gives us a signal instance of the \very/ wicked disposition \factious & violent spirit/ of the Christians of Rome. Damasus & Vrsicinus, saith he, supra – – – – regales superent mensas. By this This was the state of ye Roman Church when Damasus was elected made Bishop of Rome wch was in ye year of Christ {illeg} 367 V|A|nd by the|is| \early/ pomp & luxury of that Church you ma{t}|y| know And the Bishops \& Clergy/ of Rome \And the Church of Rome/ being thus given up to pomp & luxury, & tis not to be wondered & living now like Princes \& faction & arrived at this state of magnificence/, tis not to be wondered tht|a|t \if/ |yt| ye most ambitious men contended most for {those} places, & succeeded by|e|st in ye contention & that being got into them they \ambitious men were made bishops of Rome & thus \prevailed to be/ prest most into this bishopric & then/ studied nothing so{e} much as under a shew of religion to encrease their power & honour & wealth. |For this end they made supported a Schism in Afric against the {major} part \main body/ of the African Church who by their rejecting the| < insertion from the bottom of the page > the baptism of hereticks, are manifested to be the genuine Church of Afric successors of Cyprians Church. For this end they claimed appeals from all the world < text from f 5r resumes > [For this was the true reason of the Bishop of Rome's \beginning to/ claiming appeales from all the world immediately \presently/ after the death of Constantine the great & of the western Bishops supporting him in this claim]. And t|T|his \This And t|T|his/ made Basil say that condem complain of \complain/ of ye Western superciliousness & say he hated the hautiness of that Church: And & \This made/ Socrates say \write/ that that {sic} Bishops of Rome & Alexandria had of old (that is long before the Papacy of Cælestine of whom he was speaking) trāsgressed the bounds of ye Priesthod & degenerated into external dominion: And |The corruption was univ This made universall & therefore| the Luciferans complain \{conspicuously} asserted/ that the whole world was become the Devils & ye Church was turned into a {stew} bawdy house. {This A} This made Sidonius App|o|llinaris \& others/ complain|e|ye|d| yt ye corruptions of the Christians were ye occasion of ye fall of ye Western Empire.|,| T & that for common swearing |& that for| \5/ Luxury, \6/ drunkenness, {whoring} \keeping of {whores} \concubines/ adultery/, \8/ Sodomy, \1{0}3/ murders, \{illeg} 9/ injustice, \10|1|/ oppression, \{illeg}|1|2/ rapine, \3/ voluptuousness, \12|4|/ common swearing, affecting of play{ers} T \15 faction backbiting/ \{2}|4|/ frequenting of Theaters & publick shows, \{9}|1|0/ bribery, \1/ pride, \2/ ambition, & all manner of impiety & immoraly {sic} the Roman Catholicks in |ye| fift century & end of the fourth outdid all mankind. \And/ These w|b|ere|ing| the works of the Devil \{&}/ shew that he was no sooner cast out of heaven & \but he began to/ ca|o|me down among ye inhabitants of ye earth & sea.

Ierom also tells {us} \describes the vices of the Clergy {of}|&| tells us/ that Bishops were chosen \not by merit but/ by affection & interest & \by/ the power of great men & that ye Apostles command yt a bishop should be o{b} not be |a| Novice was observed by no body. Yesterday in ye Amphitheater to day in ye Church, yesterday a Catechumen to day a Bishop lately {an enco} a pat a patron of stageplayers now a consecrator of Virgins \& to advance from {illeg} bishopric to bishopric was the common/ was the common practise. [And instead of gravity & a modest dress it was usual \for Presbyters/ to spruce themselves up that they might |visit| weomen & go about from house to house visit weomen & fare daintily.] And that ye Presbiters affected to go spruce fare deliciously, & visit weomen & sick persons for lucre.

Nor was it the {th} cri{l}|m|e of a few, the corruption was generall \& early/. The western B{illeg}|i|shops \in the{ir} c|C|ouncil of Sardica A. C. 347/ conspired generally to set up the authority of the Bishop of Rome over all the world, & before this in cases of appeale. T {Lu} The Luciferans {illeg} asserted early that the whole world was become the Devils & the Church was turned into a bawdy house. And when ye Roman \Western/ Empire was invaded by the barbarous nations the best of the Romans were of opinion that the previous w \several/ were of opinion that ye |previous| wickedness of the Christians was the occasion of ye fall of ye Western Empire (Sidonius Apollinaris. D. Augustin.          Salvian         For in pride, ambition, \factiousness/ voluptuousness, frequenting of theaters & publick shows, luxury, drunkenness, \inchastity/ adultery, Sodomy, injustice, bribery, oppression, rapine, murders, common swearing, \blasphemy/ factiousness & all manner of impiety & immorality the Romā Catholicks of \in/ ye fift Century & end \latter part/ of the fourth outdid \the northern Barbarians the Hereticks &/ all mankind ({Salvian} passim.)|&| {Gildas} Augustin. Serm. de tempore barbarico.) & tho{illeg} some \tho/ there were some who grieved at these things yet \there were none/ they durst not oppose them openly (Salvian passim. Augustin. Serm. de temp. barbarico. Gildas) Now all these things being the works of the Devil shew that when he was cast out of heaven he came down among the inhabitants of the earth & sea.

This made the Bishop of Rome cite all the Bishops of all the East to appear before him in a Council at Rome A. C. 442, & all the western Bishops in ye \endeavour in a/ Council of Sardica A. C. 447 conspire \{labour} endeavour/ to set up the authority of the Bishop of Rome over all the world. If Athanasius was \un/justly condemned {on}|by| ye Council of Tyre ye Eastern Bishops were wicked, if jus in condemning him, if justly the Western were wicked in absolving him, & wh whether justly or unjustly the Western Bishops were irregular \factious unjust/ proud & ambi {sic} \& very ambi/tious in making \& arrogant/ & unjust in endeavouring to exalt their own authority above that of the eastern Churches, & disturbing the whole Empire {illeg} for compassing {illeg} \this designe./ And before this, if {their} Cæcilian was a good Christian & duly elected b|B|ishop of Carthage the Church of Afric was wicked \did w were wicked/ in accusing his|m| of being a traditor. & |in| setting up Donatus against him . But if Donatus \Cæcilian/ was a traditor the Bishops of Italy & France were wicked in absolving him. And whether he was or was not the Bishops of Italy and France were partial & impious in refusing to hear living evidence evidence against Cæcilian \him/, & impious in supporting <5v> {an war} a schism {&} {new} generation of in perpetuating a schism wch they might easily have composed \had it been their interest, {wch was}/ a schism I say, wch|h|ereby {A} all Afric was long disturbed much blood was spilt & the ancient Church of Afric was ruined. For the Donatists were at first the main body of the African Church & by their rejecting the baptism of hereticks are manifested to be the genuine successors of Cyprians Church. |& by consequence against the Church of Rome| And the Cæcilianists by allowing the baptism of hereticks were a new sort are manifested to be {an} a new sort \set/ of {new} African Christians supported by dissenting from ye ancient Church of Afric siding wth ye Church of Rome against the ancient Church of Afric. [{A} And the Bishops of Italy & Gallia had they been {impa} not been {Ch} ambitious \biassed with interest & ambition/ they would \not/ have {respected}{rejected} the appeal of ye African Bishops \untill/ & represented to the Emperor that regular method for des|c|iding the controver{s}y was to let \medled with an appeal from Afric untill/ a council \had/ been called of all the Bishops wth in the Diocess of Carthage to whom ye cognisance of this matter properly bolonged {sic} . But having met first with this appeal & then with another from Egypt their ambition prompted them to claim appeals from all the world] Tis certain that Cæcilian was \a scandalous person/ dee generally \being/ deemed reputed a Traditor by the Bishops & Churches of Afric & stood excummunicated by them for it, {&} \& therefore by the Apostles rule was unfit to be Bishop. And as he was unqualified so/ the Bishops of Italy Rome & Italy had no \authority to impose him upon them They had no/ more authority {ov} in Afric |over the churches of Afric then over all the world & therefore| then the Bishops of Afric had in Italy over those of Italy. But having by the authority of the Emperor imposed a scandalous person But finding that the Emperor favoured the I Bishop of th |And the consequence was to claim in the next place appeals from all the world, & by these {ecclesiasti} encroachments| But \the Bishops of Rome & Italy/ having by ye favour of the {illeg} Emperor exercised |{claims}| |encroachments| a jurisdiction over the Churches of Afric they were encouraged soon after to claim appeals from all the world. These ecclesiastical feuds wch {set} quickly \to/ set the whole world in flames. \Which is sufficient to/ shew that the devil was {c}|n|ow come down among the Clergy. < insertion from the bottom of the page > But Constine {sic} the great thought to quiet the Church by the authority of the Bishop of Rome But Constantine the great understood not this. he He thought to quiet Afric by referring their matters to ye Bishop of the imperial city|.| & \& thereby imbroiled not only Afric but all his Empire. For/ the next step was for this|e| Bishop \of Rome/ to claim appeals from all the world & to set the whole Empire in flames for compassing this {illeg} ecclesiastical monarchy Empir Monarchy \jurisdiction./{sic} By the|se| b{roi}les wch this Bishop & his adherents made you may know that the Devil was \now/ come down among the Clergy: & the rest of the{m} people were not much better. The wickedness of the Christians < text from f 5v resumes > And while the people in general wer |And the rest of the people were not much better.| And t|T|he \wickedness of the/ Christians in general in the fift century & towards the end \latter part/ of the fourth grew so very {w} \was such as to/ ga|i|ve occasion to the Lucife{r}as to say that ye whole world was be{fs} become the Devils & the Church was turned into a bau|r|othel house, & to others to say attribute the fall of the Western Empire to the previous wickedness \vices/ of the Christians. For i|I|n pride – – – – the Roman Christians of the|o|se ages outdid the barbarous nations the Hereticks & all mankind, & to|h||o| some men grieiv|v|ed at this wicked state of things yet none durst oppose it openly. T All these \things/ were the works of the Devil & \sufficiently/ shew that he was now come down amongst the inhabitants of ye earth & sea with great wrath.

Chap       Of the L|E|mpire of the Latines.

Chap.       Of the religion of the Iews & Christians.

Chap.       Of the corruption of ye Christian religion in morality.

Chap       Of the corruption of the Christian religion in superstition & idolatry.

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Chap.
The original of the worship of dead men by Christians in the Christian Churches.

As God is called the rock of Israel (Deut 32. 1 Sam. 2.2.

As {T}|G|od is in scripture frequently called ye rock \& fortress & tower/ of his people & \& his temple \is called/ the {te}|Sa|nctuary of strength & so/ false Gods are called ye rock{illeg}|s| of the nations & their temples & by Daniel Mahuzzims & the|ir| temples strong holds.

Gregory Nyssen tells us – – –

The God of this king was compos{ed with}ed of three substances of one \& the same/ nature & or the kind \like Peter Iames & Iohn/, as Dr Cudworth in his i|I|ntellectual Systeme & Curcellæus in          have made appear beyond s|d|ispute & this God was {illeg} unknown to the ages {of} as it is unknown to ye Christians of ye present age so it was unknowt|n| to the Christians of the three first ages, {f} as I gather from their condemning that arch Heretick Paul of Samoset for being of this {af} affirming the father & son to be two substances of ye same kind.

Grapes.

Chap. Sect. 6.
Of the Dragons \being cast out of heaven &/ coming down among the inhabitants of the earth & sea with great wrath .|w||hen he was cast out of heaven.|

T After the Empire became Christian, the Christians \by the prosperity of their affairs &/ by the flowing in of \the worst of the most hypocritical part of the/ heathens into the Churches withou by \for tempor{ar}y|al| ends/ outward profession \of Christianity/, without mending their lives & by the crow{illeg}|d|ing in of flatr|t|erers & ābitious men into Ecclesiastical dignities, & by the prosperity of Christian affairs{sic} gre quickly grew as vicious as the heathens were before & as if not more vici \if not more vicious/ & to describe the|i|s fully would require a large discourse You may satisfy your self about this matter by reading only the book of Salvian De Gubernatione Dei written about the year 440 to convince the Romans – – – – & Gildas.

It would require a large discourse also to shew how the Empire after it became Christian, became in a short time very superstitious. I shall content . . . . . subjiciuntur.

But that wch is most to the present purpose is the falling away of the Christian Empire to Idolatry – – – – – wine of her fornication. Tis wth respect to the Idolatrous religion of the heathens that the Dragon {is called} that old serpent {the} is called the Devil & Satan wch deceiveth the whole world, & | . Now the|i||s| idolatry|o||us| \religion/ consisted in w{r}|o|rshipping dead men & their {p} images upon a supposition that their sould|s| remained alive after the death of ye body {illeg}|&| {in} resided in several places either in the heaven{ly bodies}\lys/ earth sea or infer subterraneal regions whence they were called Gods terrestria celestial terrestrial marine & infernal, the celestial Gods being supposed to reside in the Sun moon & stars & & {th}|Æ|ther as the soul of Orus in the sun of Bubaste in ye Moon, of Thoth in ye Planet Mercury of the daughters of Atlas But chiefly they were feigned to reside about their sepulchres \{g} se graves/ & statues & therefore they built spatious houses \they |rich men| built sepulchres to/ |them|ir| \dead friends {after this} to their kings/ in the form of| spatious houses were built about their sepulchres \or Temples with altars & {wth} statues/ for people to frequent {sacrifi} & there to invoke the dead & honour them \& their monumental statues/ with {sacr} praises \& hymmes & incense/ & sacrifices & festival days \& ceremonies processions & sports/, & \{some} with a &/ venerati|e|on of their grave \monumental/ statues & pictures & graves stones. For at first \before the invention of ca\r/ving & paint/ they worshipped rude stones instead of statues, but after ye invention of carving & painting, they adorned their graves wth c sepulchres wth painting \2/ & \1/ ca\r/ving & worshipped the work {in ornamen}t ornament. This is that old serpent ca{l}|l|led the Devil & Satat|n| wch was cast out of the heaven by the conversio victory of a Christian Emperor & was no sooner cast d out but he began to come down among the \Christian/ inhabitants of the Earth & sea the with great wrath, the Heathens who out of temporal ends pretended \in great numbers/ to be Christians {not}{rel} Gregory Nyssen tells us being still heathens in their hea\r/t & taking all plausible occasions to colour over their introduce their superstitions into the Christian religion. {illeg}|I|t was usuall {f} among the heathens for conquered heathens to wor receive & worship the Gods of their conquerers & the Romans received even the Gods of the {illeg} nations whom they conquered. But the Christians having no such Gods the conquered heathens taught them to set up such Gods & to \pretending to be christians who made a profession of ye Ch. rel. found out pretenses to/ worshipp{illeg} the < insertion from the bottom of f 5v > found out a way to do it wthout quitting the religion they had been their old religion. For as they been used to deify their Emperors so they made no great difficulty in deifying the praying to the < text from f 6r resumes > Apostles & martyrs & such other dead men as they Christians had most in honour, & by their great numbers out-voted the rest prevailed to set up this worship in all the Empire, & to suppress all christian assemblies but their own.

Gregory Nyssen – – –

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had the \Iewish/ new Moon & Iewish ceremonies under her feet & upon her head a crown o

— continues in the kingdom of the Dragon. For when the Dragon has made war wth ye remnant of the womans seed wch were left in his kingdom & all receive ye mark of the Beast are {illeg}|m|ystically killed & in who will not worship ye Image of ye Beast & none are suffered \allowed/ to buy & sell \in his kingdom/ except those who h{a} \have/ receive thi|e|s mark \or name \of {ye B} {sic}//, & there remain only \all \have/ received this mark \or name/ except the/ 14000 {sic} with |wch are sealed wth| the name or seal of God in their foreheads: these 144000 \being {still} \sealed/ in his kingdom where ye rest are marked,/ sing a new song on mount Sion before the throne & before the \four/ Beasts & ye Elders & by consequence in ye first Temple: And at length there come Angels out of this Temple Apoc. xiv.3, 15, 17, 18. And after the fall of Babylon the four & twenty elders & four Beasts who were in the two courts of this Temple fall down & worship God that sat upon ye throne between ye Cherubims (Apoc. 19.4.) And this Temple (not the second Temple, but the Temple of ye Tabernacle \that Temple/ wch has \the/ four Beasts in \its/ outward court \& the 144000 \standing/ upon its sea of glass/) stands till the seven plagues of ye seven Angels be fulfilled Apoc. xv.8 \Also/ The seven Angels wch \continue/ sound|ing| the Trumpets & pour|ing| out the Vials \continue to the end &/ are the seven lamps of the seven Candsticks {sic} of this temple & the Candlesticks \also/ continue to the end. For the Churches of Pergamus Sardis Thyatira & Philadelphia are four of ye seven Candlesticks & the Church of Pergamus lasts till Christ comes & fights against the Nicolaitans wth the sword of his mouth & that of Sardis till Christ comes as a thief & those of Thyatira & Philadelphia are to hold fast what they have till Christ comes. So then the first Temple continues with its \throne & {7}|s|even/ Candlesticks & lamps & 2{5}|4| Elders & {c}|4| Beasts & 144000 worshippers continues to in ye Dragons kingdom to ye end, & a new Temple is built {illeg} wth two Candlesticks is built in ye kingdom of the Beast: and by this means the Greek & Latin Empires wth their Churches fals & true are \distinguished &/ represented by the Dragon & first Beast, the Fals Prophet & Whol|r|e, & the seven candlesticks in the first Temple & two Candlesticks in the second. For it was fit that all these things should be represented.

But for understanding what is meant by the two Candlesticks you are to remember that ye nations

Bef Iohn tells us that before the Beast asended out of the abyss five {hi} head of the kings represented {illeg}|by| the|is| heads were fallen & the six was in being. For before he ascended he was latent in the Dragons body & therefore partakes of all the Dragons heads. For he was the water wch – – – – – signifies that division.

— For Dioclesian {L} Ge|a|lerius & Maximinis \& Licinius/ reigned successively over the eastern Province being carried on by Dioclesian, Galerius & Maximus who successively governed besides And \the Dragon/ at the same time the Dragon \being cast out of heaven by Michael/ began to come down amongst the inhabitants of the earth & sea with great wrath, that is the heathens \being/ cast out of their old thrown {flo} flowed into the Christian Churches \of the Earth & Sea/ making an outward \shew &/ profession \& show/ of the Christian religion for temporal ends but retaining their immoral vicious lives & heathen principles & thereby \they {/} soon/ corruptin|ed|g the Christian religion & \by degrees/ & fillin|ed|g it full of heathen supers the superstitions & vices of the heathens, And then by the building of |& \& by that means the {Dragon}|{&} th|enceforward the Dragon/ reigned among the Christians as he had done before among the heathens| as the Dragon prevailed among the inhabitants of ye earth & sea the Manchild vanished out of sight And then \|And| In the mean time/ by the building of Constantinople – making ha making hast to set up do this because the Dragon had but a short time to reign among the Christians before he should be cast into ye lake of fi bottomless pit. And when \therefore/ the Dran|g|on was come \saw that he was cast/ down he troubled the woman & by the building of Constantinople A. C. 330 she received two wings of a great Eagle that She might fly into the wilderness, & as t where she is nourished from the face of the{illeg} serpent & after he had put her to flight & oppressed the remnant of her seed he reigned a short time.

That they cause such \send hither by land carriage/ blank Dyes to be made for six {illeg} for as many six-penny heads as they shall want f{rom} time to time, & the like f{ro}|or| crowns & half crowns. \And/ That or Gravers shall sink here sink \& finish/ the Dies they send at a certain price & send them back \to you/ by land carriage to be hardened by the Smith who made them.

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Gregory Nazianzen in his first Oration upon against the Emperor Iulian speaks thus of \expostulates thus with/ Constantius \for making him Emperor./ What happened to you, most divine & Christ-loving Emperor (for I am carried on to expostulate with you as if you were present & heard me), altho I know that you are much more excellent then that you should be deserve to be reprehended by me, For your are joyned to God & have received an inheritance of heavenly glory & are so fo|a|r gone from us as to deserve a change your Empire with \kingdom for {sic}/ a better.) What counsel is this that you have taken who hast\ve/ far transcended in skilfulness of mind & sharpness of wit not only all the Emperors not only of your own but also of former memory. Who hast didst \hast/ {illeg}|d|rive|n| out the barbarous nations round about & \partly by speeches partly by arms/ subdued{illeg} intestine tyrants to your dominion.|,| & both so dexterously & notably as if neither gave you any trouble. — And a litl|t|le after excusing Constantius for electing Iulian Emperor he thus goes on. When I have named his benignity I have made his apology. For who is there \knows not/ (even among those who knew him but moderately) that for the sake of piety & the love of us & desire to do us all good, he would not only neglect the honour of his family whole family & the increase of his kingdom \Empire/ but also he would willingly prefer our safety & prosperity to his kingdom \empire/ it self & to all his fortun{illeg}|e|s & \&|e|ven/ to his own life then wch nothing is more dear to any man For never was any man taken with so eager a desire of any thing as he was that the Christians should increase & come to the height of glory & power. And neither the conquered nations nor the good laws |constitution| & government of the Empire, nor to be & |to| be called king of kings, nor any thing else in wch the happiness of men is placed nor any thing \whatsoever/ rejoiced him so much as to|h|at we by him & he by us might flourish before with God & men & enjoy a firm & stable power to all ages. — Who if he gave us any trouble, he did it not owt of contempt of us, nor to reproach us, nor to do good to \favour/ others before us, but that we might all unite & become of one mind & not be divided & sepe|a|rated by schisms. Thus far Gregory \tho/ an enemy to this Emperor in point of religion. It was with this designe therefore that Constantius supprest the schismatical proceedings of the Bishop of Rome & his adherents \for gaining the universal Bpric/ & caused the \western/ clergy to subscribe acknowledge the independent \& supreme/ authority of the eastern Councils in judicial matters over her own members, & banished those who refused \to acknowledg it/ as factious & schismatical spirits behavour disturbers of the peace of the Churches. \of Christ/ It was therefore \out of love to the Christian religion &/ with a designe to quiet put a stop to the growing schisms & to quiet restore the peace of the churches & reduce to \them to/ a peaceable &|a| flourishing condition, that {h} Constantius supprest the proceedings of the Bishop of Rome & his adherents for compassing the universal bishopric & caused the western Clergy. And that he acted out of love \affection/ to ye Christian religion may be gathered also \is further manifest/ from the mischief wch he did to the religion of the heathen {T}|F|or Libanius the Orator a heathen thus complains of him: It is Constantiu{s} & his reign wch|whi|ch having received the sparks of the wil fr|o|m his father carried on the work to a great fire. For he spoiled the Gods of their riches wealth but this Emperor threw down their Temples to the grownd, & abrogating all the sacred laws gave himself to whom we know.

The controversy about ye universal bishopric being thus composed |& the| {of} |& the peace &| disciple|ine| of the Church \catholick/ restored: things continued in this state till the year 39|5|7, & then a new controversy brake {w}|ou|t between the eastern & western churches about the use of the language \of the sons {being}/, μιᾶς οὐσίας & μίας ὑποστάσεως of one usia & one hypostasis wth the father. For this {lan} not being the language of the Council of Nice but F tending to Mon{c}|t|anism & Sabellianism: the Greeks \for putting a stop to the growth of those errors/ thought it necessary to abrogate it. And because it had its rise from the language of ὁμόούσιος & that language was not in scripture nor received by tradition nor understood by the people but but \had been/ used by Paul of Samosat & some other hereticks & rejected by the pe{o}{a} Council of Antioch & wch met against Paul \in the third century/: the Greeks & those of their opinion in the west rejected the use of the word usia wth its compounds in several Councils as was said above, & did it with an universal success. For, saith Greg. <7v> Nazianzen, if you except a very few who either by reason of the obscurity of their name were sleighted, or by their vertue resisted (who{se}{m} were requite to be left \to Israel/ as a seed & root that she might by the influences of the Spirit she might flourish again & be restored to life) all complied wth the time. This was the only difference between them that some fell into{illeg} that fraud sooner & others later, & some were were captains & leaders in the impiety & others were placed in the second order: being either struck wth fear or overcome with gain & advantage or ensnared with flatteries or lastly circumvented by ignorance, wch is the least of the offences. Greg. Naz. Orat. 21. p. 387.

This was the state of things in the end of the reign of Constantius. And in this state they \Church/ continued till the reign of Iovian excepting the persecution that she suffered in the reign of Iulian the apostate. Iovian reigned but seven months & in the reign of his success{illeg}|o|rs Valentinian & Valens the {t} {Liberius} b \in the beginning of their reign/ communicated the one wth Eudoxius at Constant Auxentius at Millain & the other {at}|wth| Eudoxius at Constantinople. But Atha the excommunicated Bishops Athanasius & his {j} in Egypt & Hilary & Eusebius Vercellensis in Gallia & Italy drew {illeg} off to their party what as many of the bishops to th to their party \pretending that the Ch. Cath. was Arian for abolishing the use of the word usia wth it comp./ & {Liberi} th{e}|e| b|B|ishop of Rome for recovering his pretences to the universal bishopric separated fr \first/ favoured their proceedings & then joyned with them in communion. For he had no other way to gain the Ecclesiastical supremacy then by condemning the|a|t Church as erronous & heretical wch in the late Councils of Biters Millain & Aquileia had condemned & baffled his pretences to that dominion \And the emperor Valentinian went over to this party/. The Macedonians \& the/ also joyned with th in the east joyned \in communion/ with the Church of Rome in co{m} for reestablishing the Nicene decree that ye Son was consubstantial to the father. \And then Emperor Valentinian went over to the same party \as hath been explained// But Athanasius having gone a step further & declared that the holy Ghost was also consubstantial to th{i|e|m}{ei|m|} both & that this doctine|rin|e was included in the Nicene faith & to deny it was Arrianism: the bishop of Rome & the western Churches, as|A. C||.| 373 declared for the opinion of Athanasius, by & wrote to the Macedonians to come over to this opinion, & in ye years 378 & 379 \upon the death of the Emperor Valens/ it began to be preached openly in all the east \as was mentioned above/ & in after two years more was esta |[|blished {sic} the next year by an Imperial decree \Edict/ & the year following by the authority of the Council of Constantinople usually called the second general Council|]| \&/ about a year & six months after the death of Valens the new Emperor Theodosius by the following Edict dated Feb 28 commanded all — – – . . . . as old as this law.

The Emperor Valentinian also went over to that party & his son & succ

The Macedonians also joyned in communion wth the Church of Rome & her for e|r|estoring the language of ὁμοούσιος wth relation to ye Son, but Athanasius going having gone . . . . . . . . . . . . |of| Rome & the western Churches at length declared for the opinion of Athanasius & the Emperor Valentinian commanded that this|e| consubstantial & coequal Trinity should be preached in all the west his Empire & after {G}his {illeg} son Gratian af his son & successor Gratian propa after the death of the Eastern Emperor Valens set himself to {be be} set him set himself to propagate it in the east supported those that preached it in the east encourages|d| the {sic} preaching it in the east, & about a year & six monts|h|s after the death of Valens the {K}{te} new eastern Emperor Theodosius by the following Edict dated Feb 28 commanded all.

translate taken from the \{p}/ Church wch so|ha|d ejoyed it \lasted/ from the days of the Apostles by an inter uninterrupted succession {&} {illeg} throughout all the Empire till the reign of Valentinian & Valens, & given to a defection wch the Bishop of Rome for gi|a|ining the universal bishopric made by supporting against her the bishops wch she had excommunicated, Athanasius, Hilary Eusebius of Vercellæ & Macedonius & their parties. And whilst all those of this new. These are the men who set up the worship of the saints And seing they were by this law of the Roman Empire called catholick Christians & taught in their Creed to believe {in} this holy Catholick Church & were baptized into this faith,|:| we may be allowed to reccon the Roman Catholick Church as old as this Law.

But yet this law being not sufficient to influence the minds of the people without the authority of a Council: the Emperor Theodosius called a general Council to meet at Constantinople the next year.

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with the breath of his mouth represented by the two edged sword, & with the brightness of his coming second coming: & come with all power & signes & lying wonders & all deceivableness of unrighteousness: & the Fals Prophet set up the worship of the Beast & his Image by fals miracles by wch he deceived them that dwell on the earth & the Whore of Babylon deceived all nations by her sorceries. The Man of sin reigned till Christ destroyed him with the breath of his mouth (represented by a two edged so|w|ord) & with the brightness of his coming: & so did the Beast & fals Prophet. The man of sin exalteth {y} exalt opposeth & exalteth himself above all that is called God, {illeg}|&| from his opposing is called Antichrist that is the adversary of Christ,|:| & the the Dragon & Beast & Whore & False Prophet do all agree in persecuting the saints, & particularly the Beast & kings of ye earth & their army are all of \at length/ gathered together to make war against him the Word of God & his army. The character of Antichrist is that he should deny the father & the son: & in the reign of the Beast all men whose names are not written in the book of life wonder after him & receivi|e|ng his mark & instead of worshipping God & Christ worship the Beast & his Image: & to worship a false god is in the language of ye scripture to forsake & deny the true one Iosh. 24.15, 16, 27. Iob. 31.26, 27, 28.

I know that Christians have generally a great opinion of Christian Churches \nations/ as if they were much better then heathens or Mahometans: but they should consider

T When the Apostle Iohn to wrote thus to the primitive Churches: Little Children it is the last time, & as {illeg} ye have heard that Antichrist shall come so, even now there are many Antichrists whereby we know that it is the last time. They went out from us but they were not off us: for if they had been of us they would have continued with us but they went out that they might be made manifest that they were not all off us. the{illeg} meaning is that {t}|m|any hereticks then separated from the Church & should contin|n|ue to separate untill the great \|a specious| a|&| gen{&}|e|ral/ heresy should arise & separate make a great separation & \by its numbers/ prevail over the Church. For the primitive Christians gave the name of Antichrists to all hereticks who separated from the church, especially if they erred in their doctrines \or practises/ about God & Christ. For all schismaticks being enemies to the Church, the {Ch} \Apostle Iohn & the/ primitive Christians called them Antichrists that is enemies to Christ & by the great Antichrist understood nothing else then especially if they erred in their opinions or practises wth relation to God or Christ: Fo A|&| by the great Antichrist they understood nothing else then the great & \a/ general schism \heresy/ wch by its plausible appearance should deceive & draw away the greatest part of Christians & \& make a separation so great as/ by its numbers \to/ overcome the true Church of God. For Cyprian \Bishop of Carthage/ speaking of the baptism of such hereticks as had not yet been baptised into the true Church; saith, Hæreticos secundum Evangelicam & Apostolicam constitutionem adversarios Christi Antichristos appellatos, quando ad Ecclesiam venerint, unico Ecclesiæ baptismate baptisandos esse ut possint fieri de adversarijs amici et de Antichristis Christiani. And in another place describing the time & manner of ye coming of the great Antichrist he saith whose coming was then expected he saith. Cavenda sunt autem non solum – – – – – – – – mad|k|e them err & fall away & under the name of Christi{c}|a|ns become the great Antichrist. While the Roman Empire continued heathen there wh|e|re many Antichrists that is many schisms made by hereticks but the true church being far more numerous prevailed against them all. And in these Antichrists the mystery of iniquity began to work in the days of the Apostles & was to work untill there{illeg} should come a falling away or great Apostacy called by {T} the Man of sin & the Antichrist, & the Churches should no longer endure sound doctrine but after their own lusts should heap to themselves teachers having itching ears, {illeg}|&| turn away their ears from the truth & be turned unto fables But this man of sin was not to appear till that wch letted should be taken out of the way. And that wch letted was the Roman Empire according to the tradition of the primitive Christians, or, as Cyprian explains, the heathen r|R|oman Empire. When the Christian religion should prevail over the heathen & the Devill should see his idols cast down & temples demolished then \ (according to Cyprian)/ he should insinuate himself into the Christian Churches corrupt the truth & divide the unity of the Church by making a schism{.} This was the expectation of the primitive Christians & it came to pass exactly. For when the Western Empire /Christian religion\ by the victory|ie|s of Constantine the great became Chr prevailed over the <9r> heathen, the Christian Churches by the flowing in of heath hy{pocri}tical heathens became in a short time exceeding vicious, idolized the signe of the Cross \& things consecra{ted} {wit}{h} it & reliques/ & invoked the dad|ed| {&} composing a religion mixed of the christian & the heathen {illeg} as has been shewed above. And if the placing of {illeg} supernatura|l|{-} vertue in words & figuers & ceremonies & things consecrated & reliques & images & invocations of dead men be abominable actions of the same kind with charms & magic & sorcery & idolatry & if Christian sorcerers & Christian idolaters be the worst of hereticks: then the Roman Empire before the end of the fourth century became very he erroneus & heretical, that is, in the language of Cyprian & the primitive Christians, it became very antichristian.

And at the same time that it \a great part of the Church/ became vicious \erroneus/ & idolatrous, it became \also/ schismatical For in the reign of Valentinian & Valens the {L} Churches of the Latine Empire separated from the Churches of the Greek Empire. Pal|u|l of Samosat had taught that the Son was ὁμοούσιος to ye father, that is, that the father & son were two substances of one kind or nature: for so the word {illeg}|ὁμ|οούσιος signified in those days has always signified among the Greeks. If it be applied to bodies it signifies two substances \bodies substances/ taken out of one mass, & this is the proper signification. If it be applied to spirits it signifies two homogeneal sp substances without implying that they were taken out of one mass. The Council of Antioch wch convened voluntarily to examin {hi} Paul of Samoset decreed that the son ought not to be called ὁμοούσιος to ye father & their decrees againt {sic} Paul were communicated to all the Churches & particularly to the Bishops of Rome and Alexandria & agreed to without any dispute. The Council of Antioch convened against Paul of Samosat \A. C. 270/ decreed that the son ought not to be called ὁμοούσιος to ye father {illeg}|&| their decrees were communicated to all the Churches & particularly to ye Churches of Rome & Alexandria & received without any dispute. About 55 years after, the Council of Nice by the influence of Constantine the great, decreed th who was \then/ present, decreed that the son was ὁμοούσιος to ye father. About 34 years after the Councils of Ariminum & Seleu{c}{e}ia abrograted \repealed/ the use of the word & a {few} with \five or/ six eras|year|s {~} after the Ch Western churches flew off from those councils resumed the use of the|a|t word \adhered to the Council of Nice/ & separated from ye greek Church wch adhered to the Councils of Antioch Ariminum & Seleucia. A {H} Thus the union of the Church was dissolved & one half of the Church {b} catholick \certainly/ became schismatical. The {sic} Greek Church imp{os} Arius a The Arians affirmed that the son was made out of nothing & that there was a time when he was not, the western Church \saint worshippers/ that /Latine Church that\ he was ὁμοούσίος \consubstantial/ to ye father, T the Greek Church {oppos} imposed no new article of faith but oppo only opposed the language of both the others as novel, not received by tradition not {be} to be met with in scripture, & tending to vex \& disturb/ the Churches wth endless disputes & broiles. This Church imposed no new article of faith but only opposed the innovations & for this the Latines separated from them & soon after the Egyptians separated {& ye gre} Bishop of Rome & soon after the Bishops of Alexandria & Antioch separated from them. By \To the father & son the separatists added the Holy ghost & by/ the word ὁμοούσιος the sepat|r|atists understood that the Father {&} son were two homogeneal \& holy Ghost were three/ substances of one kind; & soon after or that God Almighty consisted of three homogeneal intelligent substances \like Peter Iames & Iohn/ as Dr Cudworth in his intellectual system & Curcelleius in his Th        have proved beyond dispute: & \certainly/ if this opinion be wrong erroneos|u|s the Greek church had great reason to oppose it. & the worshipping of three such substances be polytheism, the Greek Church had great reason to oppose it. But the Latin Churches of Rome Alexandria & Antioch \by the decree of that speaking Oracle the Council of Constantinople/ prevailed & in a short time set up the invocation of Saints wth \ejected the Greeks & set up/ the worship of this strange God in all the Empire. together with the invocation of saints in all the Empire making \using/ the magical signe of the cross the badge & mark of their religion in nomine Pat Pa✝tris & Fi✝lij & Spiritu Spi✝ritus sancti |as| the badge \symbol/ & mark of their religion, & placing more adoring \teaching to adore/ the \humane/ authority of the Church & Councils wch in this prophesy is called worshipping the Beast & his Image. For

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NB All hereticks couch their heresies \innovate/ in such language & couch their heresy in such language as has not been derived from the \Prophets &/ Apostles by tradition nor is to be met with in scripture & inin|n|ovation in language is necessary an argument of heresy For he that cannot declare his opinion in the language of the scripture is of an opinion not declared in the la scripture.

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Iulian the Emperor, as Cyrill relates[1], thus accused the Christians in his reign. You have filled all places, saith he, wth Sepulchres & monuments although you are no where bidden to fall down \prostrate your selves/ to sepulchers & preserve them to keep or cherish them to respect them officiously. And a little after: since Iesus said that sepulchres are full of filthiness how do you invoke God upon them. \And again To that ancient dead man you (vizt Iesus) you have added new dead men./ And in another place \he saith that/: If you had ad if Christians had adhered to ye precepts of the Hebrews they would have worshipped one God instead of many & not a man, not or rather not many unhappy men. Ib. l. 6. cont. Iul. T. 6. p 301. This was the state of I Christianity in Iulians reign A. C. 362. {But} \But in Egypt things were in a worse state. For/ Antony the Monk who died A in ye beginning of ye year 359 or complained that it was then |grown| customary among the Egyptians not to bury the s|w|rap up the bodies of ye holy men & chiefly of ye martyrs in linnen & not to bury them under grownd but to keep them in their houses upon beds, counting this an honour to the dead. It seems] But in Egypt things were in a worse state. For whereas The ancient heathen Egyptians had a custome of embalming & preserving their dead & this custome it seems \was now/ crept in amongst the Christians, F{or some some} \of Egypt/ before the year 36|5|9 death of Antony, for \& by this means they/ preservin|ed|g the bodies of the saints & martyrs. & by this |means they kept them| not only in their Churches but even in their private families. And this was the first

The Council of Eliberis cel in Spain celebrated in ye 3d year of Dioclesians persecution A. C. 305 has the|i|se Canons. Placuit prohiberi ne fæminæ in Coem{illeg}|e|terio pervigilent, eò quod sæpe sub obtentu oratoinis scelera latenter committant. [This shews that Christians in ye time of this persecution restored to the \used to pray in the/ Cœmeteries, or burying places undergrownd for prayer or subterraneus burying places. This custome was \then/ innocent for{illeg} avoy{illeg}|d|ing ye danger of praying the persecution, but was \afterwards/ of ill consequence because it after they \the Christians/ were used to pray among the dead it made them carry the dead in|to| their places of prayer \Churches/ wch was superstitious. The Council of Gangra in Paphlagonia celebrated in ye year 324 made this Canon: If any man being arrogant abominates the congregations of the Martyrs, or the Liturgies performed therin & \or/ their memories \of the martyrs/; let him be anathema. The cong And therefore the Churg|c|hes continued after the persecution was over continued to assemble where the Martyrs were buried & counted it commendable to do so. And this made them translate the bodies of the{ir} Martyrs from the Cœmeteries into their\ir new/ churches {wch}] The Council of Laodicea {(one} in Phrygia, celebrated \wch was met/ in the rein after the 10th Persecut p|P|resently after the ten years \of that/ persecution suppose about ye year 315|4||,| or 315 \the Council of Laodicea in Phrygia met wch \then/ met/ for restoring the lapsed discipline of the church. |{&} has the following Canons. Can. 9.| Those of the Church are not allowed to go into the cœmeteries or Martyries (as they are called) of hereticks for the sake of prayer or worship recovery of health: upon pain of excommunication but such \as go,/ if they be of the faithful, shal be excommunicated for a time. Can. 34 T|A| Christian must not leave the martyrs of Christ & go to fals martyrs that is to ye martyrs of hereticks. For these are alien from God. And therefore let those be anathema who go to them. Can 51. The birth days of the Martyrs shall not be celebrated in Lent, but their holy commemoration shall be made on sattur the sabbath days & lords days. The Council of Gangra in Paphlagonia celebrated in ye year 324 made this Canon: If any man being arrogant abominates the congregations of the Martyrs, or the Liturgies performed therein or the memories of the martyrs, let him be anathema. By all wch its manifest that the Christians in the time of Dioclesians persecution |{who}| used to pray in the Cœmeteries or burying places of the dead for avoyding the danger of the persecution, & after the persecution was over continued \affecte/ \continued/ that pra{x}|c|tise in honour to ye Martyrs \& affected it as advantageous to devotion/ & for recovering the <10v> health of those yt were sick, & that they commem in these burying places they commemorated the birth Martyrs yearly on their birth days, & accounted \all/ these practises pious & religious \& condemned \anathematize/ those men as arrogant who opposed them, or who frequented \prayed in/ the {cœmeter} Martyries of hereticks/. And hence came the custome of translating the bodies of the \saints &/ martyrs into those \the/ \new/ Churches wch were new built after this Persecution [of wch there are \divers/ instances in the reign of Constantius] & his successors. & of dedicating the|se| \new/ Churches to tho|e|se saints \buried in them/: all wch \gave/ occasion{s} to the Emperor Iulian \(as Cyrill relates)/ {r}|t|o accuse the Christians in this manner. You have filled all places, saith he, with sepulchres & monuments all|t|hough you are no where bidden to prostrate your selves to sepulchres & to respect them officiously. And a little after: Since Iesus said that sepulchres are full of filthiness how do you invoke God upon them. And again: To that ancient dead man |[||vi|[|z|t Iesus] you have added oth new dead men. And in another place he saith yt If Christians had adhered to ye precepts of ye Hebrews, they would have worshipped one God instead of many & not a man or rather not many unhappy men. In Egypt this superstition \towards the dead/ seems to have advanced faster then in other places. For Antony the Monk who died in ye year 358, complained that it was then grown customary among the Egyptians {pr} – – – – – – private families. [Editorial Note 5] And {now t} You have heard above how some Christians went to ye Cœmeteries for \the advantag \of/ devotion &/ health presently after Dioclesian's persecution, & it seems this opinion workt among Christians till it gained a general belief & made a very great noise. For Hilary in his book against Constantius written in the fift year of his banishment A. C. 361 makes this mention of what was then done in the east. Sine martyrio – – – – – – This was about the year 384. In the year 388 Palladius – - - - - - - - - that is before ye year 381. And since the Egyptians preserved the bodies of the Saints & Martyrs & kept them not only in their Temples but even in their private houses \upon beds above ground/ & Alexandria was at this time eminent abounding wth more then sufficed them for their private \their own/ uses sent them into all ye world & Alexandria w|b|ecame eminent above all other cities for dispersing these miracle-working reliques of the martyrs, so as on this account to aquire glory wth all men & manifest her self to be the Metroplolis of ye world; we may reccon that these miracles \were cryed up/ as early in Egypt as in Syria & were thence propag were propagated \into all the world Empire/ from Egypt & Syria & chiefly from Ægypt.

Gregory of Nyssen tells us that \after the Persecution of Decius,/ Gregory bishop of Neocæsarea in Pontus instituted, \amongst all people/ as an addition & corrollary of or \the/ study \devotion/ towards God, that festival days & assemblies should be celebrated to them who had contended \warred/ for the faith, that is, for \to/ the m|M|artys {sic}. And adds this reason for the institution. When he observed that the simple & unskilfull multitude, by reason of corporal delights remained in the error of idols; that the principal thing might be corrected among them, namely that instead of their vain worship & superstition they might turn their eys upon God: he per{p}mitted them to|h|at at the memories of the \holy/ Martyrs they might make merry & delight themselves & be resolved into joy. At \In/ the same time \persecution of Decius/ Cyprian celebrated the memories of the Martyrs in Afric {sic} a lit Felix Bishop of Rome a little after {sic} |ordered the {memories or} passions of the Martyrs \in Afric/ to be registered in order to celebrate their memoirs annually wth oblations & sacrifices And Felix Bishop of Rome a little after, as Platina relates| ordered that Martyrum gloriæ consulens constituit ut quotannis sacrificia eorum nomine celebrarentur. Platina in Felice. These were the beginnings of By this means the Christians increased much in number & decreased as much in vertue untill they were purged & made white by the Persecution of Dioclesian. And this was the first step made in the Christian religion towards the veneration of the Martyrs ,|[|\&/ tho it did not yet amount to any unlawfull worship, yet it disposed the Christians towards such a worship as was \proved/ very unlawful \such {sic}/ a further veneration |of the dead| wch \as/ a length in a short time ended in the invocation of saints{.}

The next step was the affecting to pray at the shrines \sepulchres/ of ye Martyrs & |ye| bringing {of} their bodies into the Churches Oratories or Churches of the Christians.

Christians at first signed themselves wth a cross in times of persecution only to signify that they were Christians. Then Constantine the great in his war agtagainst Maxentius had a vision of a Cross appearing in the Clouds wth this inscription In hoc signo vinces, wch gave occasion to weak Christians to attribute some vertue to the signe of the cross & a greater vertue \more especially/ to the wood of the cross it self wch was said to be found in the reign of Constantine \wch at that time being found in Iudea they distributed over all the Empire/. And these supertitions towards the cross & towards the dead \bodies of martyrs/ got ground among Christians all the reign of Constantine & his sons

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It would require a large discourse also to shew how the Empire after it became Christian became in a short time very superstitious. & I shall content my self with noting that in the fourth Century came in the custome of going on p{ri}l|ilg|ramage to visit sacred places & particularly Ierusalem. For the|i|s City at \that/ time became frequenten{t}|d|{sic} wth great crouds of people from all nations as Ierome an eye witness represents in some of his Epistles. [Also corporal pennances |instead of repentance| came in about ye same time as I perceive by this Edict of ye Emperor Theodosius: Sacratis – – – 389] At the same time came in Monkery the fountain of all superstitions: For in the reign of |Dioclesian| Constantine the great & his sons, Antony in Egypt & Hilarion in Syria laid the foundation first of any men laid the foundation of this sect & filled the wildernesses of Egypt this Mo & of Syria with Monks wch in the reign of Constantius Valentinian & Valens bega \began/ to \to/ creet|p|t into towns & under the Archbishopricks of Alexandria & Antioch compos became the main body of the two horned Beast. At the same time came in all Concerning whom it may be observed that those who became Moncks \generaly/ complained that upon their \first/ going into ye wilderness they were more tempted to|by| unchast desires \(as they themselves complained)/ then before. Their ide|l|e life {in a} & violent \made their thoughts wander & the{ir} forc{e}able/ restrant of their {inclinatio} desires their desires made them more vehement whereas Christians should not endeavour to avoid temptation. At the same time came in also the Cælibacy of the Clergy, as I perceive by Ieromes Epistle against Vigilantius where he saith Quid facient Orientis Ecclesiæ? quid E|Æ|gypti et sedis Apostolicæ: quæ aut Virgines Clericos accipiunt, aut continentes, aut si mariti esse uxores habuerint mariti esse desistunt? And [Editorial Note 6] \/ a|A|t the same time came in also a greater load – – – – subjiciuntur. At the same time came in also the custome of composing le writing fabulous l|L|egends s{in} such as were the life of Antony writ by Athanasius. |the story of Arsenius {produced} \appearing/ alive at ye Council of Tyre invented \by Athanasius/ above 20 years after| the lif|v|e|s| of Paul & Hilarion writ by Ierom, the life of Martin writ by Sulpicius Severus, |several \monkish/ stories in the Ecclesiastic Histori{c}|e|s S{ocr}|T||of| Socrates Sozomen & Theodoret \& Ruffin/ & particularly that of Arsenius appearing alive at ye {Council} of Tyre a story {broached} a story invented above 20 years after the Council \The ridiculous story of the hand of Arsenius in a Bagg/| the Historia Lausiaca writ by Theodoret, the books of miracles done at ye shrines of Saints & written to be read in churches for the instruction of ye people as Austin \Bishop/ of Hippo read in Churches & relates; & the lives & miracles of ye Roman Saints written in all following ages to this day. |And {illeg}| 2 At the same time came in also a greater load – – – subjiciuntur.

But that wch is most to the present purpose is the falling away of the Christiam {sic} Empire to Idolar|t|ry; this being the apostasy chiefly meant by the Devil's coming down amongst the inhabitants of ye earth & sea with great wrath knowing that he hath but a short time & by the woman's flying into the wilderness where she commits |spiritual| fornication wth the kings of the earth & makes ye nations drunk with the wine of her fornication. For this whoredome of \in/ the wilderness is {ye} |Daniel's| Abomination of desolation wch maketh desolate or \that is, the abomination/ turneth \|wch turneth| the Church/ into a \spiritually/ desolate wild{er}ness By her whoredome she turns the churches in nations into a spiritually d{esol}ate <11v> wilders|n|es & therefore she is said {by} to fly \her apostasy is by Iohn called flying/ into ye wilderness & her whoredome is by Daniel called the abomination wch maketh desolate.

Gregory Nyssen

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Soon a|A|fterwards, the Emperor Aurelian refused to confirm eject Paul of Samosat at ye instance of the eastern Bishops without ye approbation of ye Bp of Rome.

The C

[Rome being the Metropolis of the Roman Empire, this|e| Bishop of this city began \attempted/ very early to act with an authority above that \of/ other bishops \& to {abroga}|oppose| the proceedings of other Bps for extending her jurisdiction over them & were therein favoured by \the Emperors// So in the days of Tertullian when the Churches of Asia had excommunicated the Cataphrygias|n|s, he granted \issued wrote/ Letters of peace to the|ose| hereticks \& excommunicated ye Churches of Asia for keeping solemnizing the resurrection on ye 14th day of ye Month Nisā/. In the days of Cyprian |Pope| he \Stephen/ excommunicated the churches of Afric & Asia as if they had been under his jurisdiction. \|Afterwards| In those of the Emperor Constine ye great/ The Popes Melchiades & Silvester supported the Cæcilian{ists} against the sentence of a Council of the African {B}|C|hurches \& thereby subverted the ancient Church of Afric in wch|which {sic}| rejected the Baptism of hereticks & set upon a party wch favoured it./{sic} Pope Iulius the successor of Silvester \A. C. 441/ received the appeals of Athanasius Marcellus Paul Marcellus & Asclepas from the Councils of the Greeks, absolved the|m| from the sentences of those Councils & summoned the Greeks to appear before \them/ in a Council at Rome & give \the next year/ A. C. 342 & give an account of their proceedings, Pope Damasus A. C. 38 379 obteined appeals from all the Western Churches by a Decree of the Emperor Gratian & the \western part of the/ Council of Serdica A. C. 347, decreed appeals from all the Churches to the Bishop of Rome & thereby set up his jurisdiction over all the western Churches, & attempted to do it over the eastern. But the eastern Emperor Constantius |soon after| conquering the West, caused his authority to be abrogated \& that of the Greek Councils over their own members to be restored/ by the Councils of Millain Arles Biters & Aquileia A. C. 355 & 356. And Pope {Liberius} \Damasus/ in the winter between the years 378 & 379 In those days a \Provincial/ Council of Italian Bishops met every spring & Autum \But/|]| In the winter between the years 378 & 379 \at the request of/ a Council of Italian Bishops \convened in autumn/ under Pope Damasus, the Emperors Gratian & Valentinian restored to the Bishop of Rome the universal Bishopric over all the West,|ern| by th \Churches:/ & to gain the same authority over the eastern, Pope Damasus about three years after \A. C. 381/ in favour of Paulinus opposed the second Council of Constantinople usually called the second c|G|eneral Councill, & summoned the eastern Bishops to a Council at Rome \the next year/, but they came not. Afterwards in the reign of the E|G|reek Emperor Iustinian & again in the reign of the Greek Emperor Phocas, the Bishop of Rome obteined a short some \some/ dominion over the Greek Churches but of no long continuance. His re|st|anding jurisdiction was only over the homousian Churches of the Western Empire: & this jurisdiction was set up \first by the Council of Serdica & then/ by the /following {sic}\ Edict of the Emperors Gratian & Valentinian [in the winter between end of ye {y} winter between the years {10} 378 & 379 as above \death of Valens/ & the reign of Th{illeg}|e|odosius.]

The Edict was in these words. — Volumus ut quicun &c

<13r>

The Cainites were a branch of the Nicolaitans. They had abominable {actions} & held that ye way to be saved was to try & satisfy their lusts wth a{bominable} actions. They gave barbarous names to many Angels wch they feigned to {them}selves & invoked. Echard p 432.

Carpocrates a Platonic philosopher & father of ye Gnosticks p 4{illeg}

Basilides died A. C. 3{illeg}|13|3

Valentinus an Egyptian Platonist.

The Ophites were a sect of ye Nicholaitans & held strange opinions, {&} |worshipped a serpent &c|

The synodicon takes notice of a Council held at Hierapolis by Apoll{o}naris bishop of that city wth|who| wth 26 other bishops condemned & exclud{ed} from ye Church Montanus Maximilla & Theodotus. This was the first council {of} Bps {w}|&| met after A. C. 3|1|81 or not long after:

The Council of Iconium called about ye time of Origens retiremt from Alexandria wch was A. C. 231.

A. C. 260 Gallienus lost Dacia entirely to ye Quadi & Sarmatans. The \{Alan}|Goth|s/ & Scythians ravaged all Pontus & a great part of ye lesser Asia & in Europe all Greece & Macedonia, & carried away many Christians.

<13v>

it, & by doing so they put a stop to sabellianism & propagated an opinion into all the Empire that the father & Son were two distinct & complete substance{s}, the son being totus ex toto \patre/ & perfectus ex perfecto.

[Editorial Note 1] Small superscript numerals "2" and "1" indicate an authorial switch of original phrase order.

[Editorial Note 2] Multiple authorial changes here: 1. "He had been a Monck" 2. "For in his..." 3. "In his..."

[Editorial Note 3] The following matches material at the middle of 4r.

[Editorial Note 4] Not a new paragraph. Continues, using the following add, the paragraph before the above deletion.

[1] Cyril. 1|l|. 10 contr. Iul. T. 6. p. 335. B, C.

[Editorial Note 5] This seems to match, or be a revision of, the first paragraph of f. 10r.

[Editorial Note 6] The following passage has been re-ordered using circled numerals.

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Professor Rob Iliffe
Director, AHRC Newton Papers Project

Scott Mandelbrote,
Fellow & Perne librarian, Peterhouse, Cambridge

Faculty of History, George Street, Oxford, OX1 2RL - newtonproject@history.ox.ac.uk

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