[523:1] It would appear that the “Ecclesiastical History” of Eusebius was published shortly after Constantine first publicly recognized Christianity.  That event took place in A.D. 324, and with that year the history terminates.

[523:2] “Vita Malchi,” Opera, iv. pp. 90, 91.  Edit.  Paris, 1706.

[524:1] “Antequam Diaboli instinctu, studia in religione fierent, et diceretur in populis, Ego sum Pauli, ego Apollo, ego autem Cephae, communi presbyterorum consilio ecclesiae gubernabantur.  Postquam vero unusquisque eos quos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de presbyteris, electus superponeretur caeteris, ad quem omnis ecclesiae cura pertineret, et schismatum semina tollerentur.”—­Comment. in Titum. The language here used bears a strong resemblance to that employed by Lactantius long before when treating of the same subject—­“Multae haereses extiterunt, et instinctibus daemonum populus Dei scissus est.”—­Instit.  Divin., lib. iv. c. 30.

[525:1] 1 Cor. i. 12.

[525:2] “Hic locus vel maxime adversum Haereticos facit qui pacis vinculo dissipato atque corrupto, putant se tenere Spiritus unitatem; quum unitas Spiritus in pacis vinculo conservetur.  Quando enim non idipsum omnes loquimur, et alius dicit Ego sum Pauli, Ego Apollo, Ego Cephae, dividimus Spiritus unitatem, et eam in partes ac membra discerpimus."-Comment, in Ephes., lib. ii. cap. 4.  Again, we find him saying-"Neonon et dissensiones opera carnis sunt, quum quis nequaquam perfectus, eodem sensu, et eadem sententia dicit. Ego sum Pauli, et ego Apollo, et ego Cephae, et ego Christi. ...Nonnumquam evenit, ut et in expositionibus Scripturarum oriatur dissensio, e quibus haereses quoque quae nunc in carnis opere ponuntur, ebulliunt.”—­Comment, in Epist. ad Galat., cap. 5.

[525:3] Philip, i. 1, 2.

[526:1] Acts xx. 17, 28.

[526:2] Our translators, as it would appear acting under instructions from James I., here render the word “overseers.”

[526:3] The Church of Rome, of which Jerome was a presbyter, long hesitated to receive the Epistle to the Hebrews.  Its opposition to ritualism seems, in the third and fourth centuries, to have been offensive to the ecclesiastical leaders in the Western metropolis.  In the first century no such doubts respecting it existed among the Roman Christians.  See Period I. sec. ii. chap. i. p. 183.

[526:4] Heb. xiii. 17.  The reading of Jerome, here, as well as in the case of other texts quoted, differs somewhat from that of our authorized version.  He seems to have often quoted from memory.

[527:1] 1 Pet. v. l, 2.

[527:2] It may suffice to give in the original only the conclusion of this long quotation.  “Paulatim vero, ut dissensionum plantaria evellerentur, ad unum omnem solicitudinem esse delatam.  Sicut ergo presbyteri sciunt se ex ecclesiae consuetudine ei qui sibi praepositus fuerit esse subjectos; ita episcopi noverint se magis consuetudine quam dispositionis dominicae veritate presbyteris esse majores.”—­Comment, in Titum.