The abridgment of Eusebius Pamphilius's ecclesiastical history in two parts ... whereunto is added a catalogue of the synods and councels which were after the days of the apostles : together with a hint of what was decreed in the same / by William Caton.

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Title
The abridgment of Eusebius Pamphilius's ecclesiastical history in two parts ... whereunto is added a catalogue of the synods and councels which were after the days of the apostles : together with a hint of what was decreed in the same / by William Caton.
Author
Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.
Publication
London :: Printed for Francis Holden,
1698.
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Subject terms
Church history -- Primitive and early church, ca. 30-600.
Persecution -- History -- Early church, ca. 30-600.
Link to this Item
http://name.umdl.umich.edu/A38744.0001.001
Cite this Item
"The abridgment of Eusebius Pamphilius's ecclesiastical history in two parts ... whereunto is added a catalogue of the synods and councels which were after the days of the apostles : together with a hint of what was decreed in the same / by William Caton." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A38744.0001.001. University of Michigan Library Digital Collections. Accessed June 3, 2024.

Pages

Cencerning the Expressions of Justinus the Martyr.

Iustinus (who Reprehended, or reproved the Philosophers, as Gluttonous and Deceiptful * 1.1 Persons) was by the Malicious means of Cres∣cens the Philosopher Martyred, which he fore∣saw and signified in his Apology (i. e. defence,

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or speech) in these words: I look for no other thing then this (said he) that I be betrayed by some one of them called Philosophers: It is not indeed requisite to call him a Philosopher, which igno∣rantly reporteth that the Christians are Impicus and Irregulous, to the end he may please and flatter such, as are overshadowed with the mist of Errour and Darkness, for if he Impugne or re∣sist the Doctrine of the Christians, having nei∣ther * 1.2 read nor known the same, then is he full of Malice, and far worse than Idiots (i. e. Fools) that sometime beware they reason not of un∣known matters, least they speak falsly: or if he hath read them, he understandeth not the Mistery and Majestical meaning thereof: or if he do understand them, he doth this, that he be not taken for such an one, and then is he a∣gain far more Wicked and Spiteful, the Bond∣slave of vain Glory and Brutish fear.

Notes

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