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brary keeper of the church of Constantinople, and provost of that of Blachern. He was also nominated patriarch of Antioch, but never was installed, and was flattered by the

, an eminent scholar of the Greek church, who flourished about the end of the twelfth century, was chancellor and library keeper of the church of Constantinople, and provost of that of Blachern. He was also nominated patriarch of Antioch, but never was installed, and was flattered by the emperor Isaac Comnenus, with the hope of being advanced to the patriarchal see of Constantinople, which he never attained. He composed several valuable works, the chief of which are 1. “Cornmentarius in Canones Ss. Apostolorum, &c.” Paris, 1620, fol. but a far better edition, by Beveridge, Oxf. 1672, in his Pandects o*f Canons. 2. “Commentarius in Photii Nomocanonem,” Paris, 1615, 4to. 3. “Collectio ecclesiasticarum Constitutionum,” printed in Justelli Bibliotheca Juris Canon, vol. II. 4. “Responsa ad varias questiones Jus Canonicum spectantes,” in Leunclavius’ Jus Gr. Rom. lib. 2. 5. “Responsa ad interrogationes Murci patriarchs Alexandria!,” Gr. et Lat. ibid. 6. “Meditata, sive responsa ad varios casus,” ibid. &c. The time of Balsamon’s death is not ascertained, but he was certainly alive in 1203, when Constantinople was taken by the Latins. Baronius and other adherents to the church of Rome speak with disrespect of Balsamon, but Dupin, with his usual candour.

barked for Syria; and, after some months stay at Aleppo, where he had frequent conversation with the patriarch of Antioch, then resident there, he left a copy of our chur

, a learned divine of the seventeenth century, was born in 1607, in the island of Jersey, according to Wood, which an annotator on the Biog. Britannica contradicts without informing us of the place of his nativity. Grey, in his ms notes, says he was born at Rouen, in Normandy, but quotes no authority, nor do we know in what school or university he received his education. For some time, he was master of the college or free-school at Guernsey, and became chaplain to Thomas Morton bishop of Durham, who gave him the rectory of Stanhope, and the vicarage of EgglesclifF, b.oth in the county of Durham. In July 1640, he had the degree of doctor of divinity conferred upon him at Cambridge, by mandate; and was incorporated in the same at Oxford, the November following, about which time he was made chaplain in ordinary to king Charles I.; Dec. 12, 1643, he was installed into the seventh prebend of Durham, to which he was collated by his generous patron bishop Morton. The next year, August 24, he was also collated to the archdeaconry of Northumberland, with the rectory of Howiek annexed. But he did not long enjoy these great preferments, as in the beginning of the civil wars, being sequestered and plundered, he repaired to king Charles at Oxford, before whom, and his parliament, he frequently preached. In 1646, he had a licence granted him under the public seal of the university, to preach the word of God throughout England. Upon the surrender of the Oxford garrison to the parliament, he resolved with all the zeal of a missionary to propagate the doctrine of the EngJish church in the East, among the Greeks, Arabians, &c. Leaving therefore his family in England, he went first to Zante, an island near the Morea, where he made some stay; and had good success in spreading among the Greek inhabitants the doctrine of the English church, the substance of which he imparted to several of them, in a vulgar Greek translation of our church-catechism. The success of this attempt was so remarkable, that it drew persecution upon him from the Latins, as they are called, or those members of the Romish church, throughout the East, who perform their service in Latin. On this he went into the Morea, where the metropolitan of Achaia prevailed upon him to preach twice in Greek, at a meeting of some of his bishops and clergy, which was well received. At his departure, he left with him a copy of the catechism above mentioned. From thence, after he had passed through Apulia, Naples, and Sicily again (in which last, at Messina, he officiated for some weeks on board a ship) he embarked for Syria; and, after some months stay at Aleppo, where he had frequent conversation with the patriarch of Antioch, then resident there, he left a copy of our church-catechism, translated into Arabic, the native language of that place. From Aleppo he went in 1652 to Jerusalem, and so travelled over all Palestine. At Jerusalem he received much honour, both from the Greek Christians and Latins. The Greek patriarch (the better to express his desire of communion with the church of England, declared by the doctor to him) gave him his bull, or patriarchal seal, in a blank, which is their way of credence, and shewed him other instances of respect, while the Latins received him courteously into their convent, though he did openly profess himself a priest of the church of England. After some disputes about the validity of our English ordinations, they procured him entrance into the temple of the sepulchre, at the rate of a priest, that is half of the sum paid by a layman; and, at his departure from Jerusalem, the pope’s vicar gave him his diploma in parchment, under his own hand and public seal, styling him, a priest of the church of England, and doctor of divinity, which title occasioned some surprise, especially to the French ambassador at Constantinople. Returning to Aleppo, he passed over the Euphrates and went into Mesopotamia, where he intended to send the church-catechism in Turkish, to some of their bishops, who were mostly Armenians. This Turkish translation was procured by the care of sir Thomas Bendyshe, the English ambassador at Constantinople. After his return from Mesopotamia, he wintered at Aleppo, where he received several courtesies from the consul, Mr. Henry Riley. In the beginning of 1653, he departed from Aleppo, and came to Constantinople by land, being six hundred miles, without any person with him, that could speak any of the European languages. Yet, by the help of some Arabic he had picked up at Aleppo, he performed that journey in the company of twenty Turks, who used him courteously, because he acted as physician to them and their friends: a study (as he says) to which the iniquity of the times and the opportunity of Padua drove him. After his arrival at Constantinople, the French Protestants there desired him to be their minister, and though he declared to them his resolution to officiate according to the English liturgy (a translation whereof, for want of a printed copy, cost him no little labour) yet they orderly submitted to it, and promised to settle on him, in three responsible men’s hands, a competent stipend: and all this, as they told him, with the express consent of the French ambassador, but still under the roof and protection of the English ambassador. Before he quitted the Eastern parts, he intended to pass into Egypt, in order to take a survey of the churches of the Cophties, and confer with the patriarch of Alexandria, as he had done already with the other three patriarchs, partly to acquire the knowledge of those churches, and partly to publish and give them a true notion of the church of England; but whether he accomplished his design, is not certain. He went next into Transilvania, where he was entertained for seven years by George Ragotzi the Second, prince of that country; who honoured him with the divinity-chair in his new founded university of Alba Julia (or Weissenburg) and endowed him, though a mere stranger to him, with a very ample salary. During his travels he collated the several confessions of faith of the different sorts of Christians, Greeks, Armenians, Jacobites, Maronites, &c. which he kept by him in their own languages. His constant design and endeavour, whilst he remained in the East, was, to persuade the Christians of the several denominations there, to a canonical reformation of some errors; and to dispose and incline them to a communion or unity with the church of England, but his pious intentions were afterwards defeated by the artifices of court of France. Upon the restoration of king Charles II. Dr. Easier was recalled by his majesty to England, in a letter written to prince Ragotzi. But this unfortunate prince dying 'soon after, of the wounds he received in a battle with the Turks at Gyala, the care of his solemn obsequies was committed to the doctor by his relict, princess Sophia, and he was detained a year longer from England. At length returning in 1661 9 he was restored to his preferments and dignities; and made chaplain in ordinary to king Charles II. After quietly enjoying his large revenues for several years, he died on the 12th of Oct. 1676, in the 69th year of his age-, and was buried in the yard belonging to the cathedral of Durham, where a tomb was erected over his grave, with an inscription. His character appears to have been that of a learned, active, and industrious man; a zealous supporter of the church of England; and a loyal subject. His son, John Basire, esq. who had been receiver general for the four western counties, died ou the 2d of June 1722, in the 77th year of his age.

founder of a sect of heretics in the fourth century, was a native of Arabissus in Armenia Minor, and patriarch of Antioch, to which he was advanced in the year 356, and of

, the founder of a sect of heretics in the fourth century, was a native of Arabissus in Armenia Minor, and patriarch of Antioch, to which he was advanced in the year 356, and of Constantinople, to which he was promoted in the year 359, and which he retained till his death in the year 370. He was a great defender of the Arian doctrine, though represented as somewhat fluctuating and unsteady in his principles, and was a bitter persecutor of the catholics. Of his works no remains are extant, except some fragments of a treatise “De Incarnatione Dei verbi;” to which Cave has referred. The Eudoxians adhered to the errors of the Arians and Eunomians, maintaining that the Son was created out of nothing that he had a will distinct and different from that of the Father, &c.

the birth of Theodosius, he was appointed prefect by Mauricius. In the year 589 he attended Gregory, patriarch of Antioch, to Constantinople, in quality of counsellor, when

, an ancient ecclesiastical historian, was born at Epiphania, a city of Syria, about the year 536. He was sent to a grammar school at four years, of age; and two years after, was seized with the plague, as he himself informs us. He says, that this pestilence raged two and fifty years, and in a manner desolated the earth; and that he afterwards lost, during the several stages of it, many of his children, his wife, and several of his relations and servants. Quitting the. grammar-school, he applied himself to rhetoric; and making a great progress in that art, was registered among the advocates, whence he obtained the name of Scholas­Ticus, a term signifying a lawyer. He practised Jaw at Antioch, where he gained the friendship of George the patriarch of that city, and was made his counsellor and assessor. His authority appears to have been great in that city for, in the year v>92, when deprived of his wife and children, he married again, an holiday was kept, and a public marriage festival celebrated in pompous shows. In jthe reign of Tiberias Constantinus, he had the dignity of qusestor conferred upon him; and not long after, when he had made an oration in praise of Mauricius Augustus, upon, the birth of Theodosius, he was appointed prefect by Mauricius. In the year 589 he attended Gregory, patriarch of Antioch, to Constantinople, in quality of counsellor, when he appealed to the emperor and synod upon an accusation of incest, brought against him by a silversmith. After this he published “Six Books of Ecclesiastical History,” beginning with the year 431, where Theodoret, Socrates, and Sozomen, conclude, and ending with the year 594. It is not certain when he died. Phocius tells us, that his style is not unpleasant, though sometimes too redundant; but that, of all the Greek historians, he has most strictly adhered to the orthodox faith. Valesius observes, that he has been less diligent in collecting the monuments of ecclesiastical antiquity than those of profane history; and indeed almost his whole sixth book is spent in giving an account of the Persian war. Cave remarks of him, that he is too credulous in relating upon all occasions, fabulous stories of miracles said to be performed by the cross and relics of saints. His ecclesiastical history was published in Greek, by Robert Stephens, Paris, 1544; at Geneva, in Greek and Latin, in 1612 at Paris in 167.'}, with a new version and notes by Henry Valesius and afterwards re-published at Cambridge, 1720, by William Reading, with additional notes of various authors; all of them in folio. Besides this history, there were “Letters, relations, decrees, orations, and disputations,” written chiefly in the name of Gregory of Antioch; but these are now lost; as is likewise his “Panegyric to the emperor Mauricius, upon the birth of Theodosius.

patriarch of Antioch, in the fourth century, was a man of illustrious

, patriarch of Antioch, in the fourth century, was a man of illustrious birth, and still superior virtues, and was placed on the patriarchal throne during the life of Paulinus. This election being confirmed by the council of Constantinople in the year 382, was the origin of a schism, which was terminated by the prudence of Flavian, and the death of his rival, Paulinus. After this, he evinced his zeal for orthodoxy by prosecuting the Arians, and he expelled the Messalian heretics from his diocese. When the inhabitants of Antioch, vexed at a new tax imposed to celebrate the tenth year of the emperor’s reign, had proceeded to various acts of outrage, particularly against the statues of the emperor and empress, Flavian interceded with Theodosius for them, and obtained their pardon by his eloquence. This happened in the year 387. He died in the year 404, after having been patriarch thirteen years. He wrote some epistles and homilies, of which fragments only remain.

u Moulin.” This branch came from Denys du Moulin, lord of Fontenay in Brie, archbishop of Thoulouse, patriarch of Antioch, and bishop of Paris, where he died in 1447. The

, in Latin Molinæus, a celebrated lawyer, was born at Paris in 1500. His family was noble, and Papyrius mentions “that those of the family of Moulin were related to Elizabeth queen of England;” which she acknowledged herself in 1572, when conversing with Francis duke of Montmorency, marshal of France and ambassador to England. This relation probably came by Thomas Bullen, or Boleyn, viscount of Rochefort, the queen’s grandfather by the mother’s side; for Sanderus and others say, “that this Rochefort being ambassador to France, gave his daughter Anne of Bulloigne to a gentleman of Brie, a friend and relation of his, to take care of her education; and this gentleman is supposed to be the lord of Fontenay in Brie, of the family of du Moulin.” This branch came from Denys du Moulin, lord of Fontenay in Brie, archbishop of Thoulouse, patriarch of Antioch, and bishop of Paris, where he died in 1447. The subject of our memoir was at first educated at the university of Paris, and afterwards studied law at Poitiers and Orleans, at the latter of which cities he gave lectures on the subject in 1521. In the following year he was received as an advocate of parliament; but, owing to a defect in his speech, was obliged to give up pleading, and confine himself to chamber practice, and the composition of those works which gained him so much reputation. He was an indefatigable student, and set such a value on time, that, contrary to the custom of his age, he had his beard close shaven, that he might not lose any precious moments in dressing it; but in his latter days he permitted it again to grow. From the same love of study, he refused some valuable employments, and even took the resolution never to marry; and that he might be equally free from every other incumbrance, he gave the whole of his property to <rn elder brother, reserving only for his maintenance the profits of his studies. It was not long, however, before he had cause to repent of this uncommon liberality, as his brother behaved to him in a brutal and unnatural way. To revenge himself, he had recourse to an expedient suggested by his professional knowledge. He married, and having children, he resumed, according to the law, the possession of that property with which he had parted so freely when a bachelor. It was in 1538 that he married Louise de Beldon, daughter of the king’s secretary, a lady of a most amiable and affectionate temper, who, instead of being an incumbrance, as he once foolishly thought, proved the great comfort of his life, and in some respect, the promoter of his studies, by her prudent care of those domestic affairs of which literary men are generally very bad managers. She was also his consolation in the many difficulties in which he soon became embroiled. He was a man of an ardent mind and warm temper, totally incapable of concealing his sentiments, particularly in the cause of truth and justice, or regard to his country. Like many other eminent men of that age, he embraced the principles of the reformed religion, first according to the system of Calvin, but afterwards he adopted that of Luther, as contained in the Augsburgh confession. On this account it is said that the Calvinists endeavoured to make him feel their resentment, and even suspended their animosity against the Roman catholics, that they might join with the latter in attacking Du Moulin.

e parts of the Syriac version of the New Testament which had never yet been published. Ignatius, the patriarch of Antioch, had in the sixteenth century sent Moses Meridinseus,

As the statutes required that he should take orders within a certain time, he applied to the study of divinity and while employed in perusing the fathers, councils, and ecclesiastical writers, he found leisure to exhibit a specimen of his progress in the oriental languages by preparing for the press those parts of the Syriac version of the New Testament which had never yet been published. Ignatius, the patriarch of Antioch, had in the sixteenth century sent Moses Meridinseus, a priest of Mesopotamia, into the West, to get the Syriac version of the New Testament printed, for the use of his churches. It was accordingly printed by the care and diligence of Albertus Widmanstad, at Vienna in 1555. But the Syriac New Testament, which was followed in this edition, wanted the second Epistle of St. Peter, the second and third Epistles of St. John, the Epistle of St. Jude, and the whole book of the Revelations, because, as Lewis de Dieu conjectures, those parts of holy Scripture, though extant among them, were not yet received into the Canon by those Oriental Churches. This defect no one had thought of supplying until De Dieu, on the encouragement, and with the assistance of Daniel Heinsius, set about the Revelation, being furnished with a copy of it, which had been given, with many other manuscripts, to the university of Leyden by Joseph Scaliger. That version of the Apocalypse was printed at Leyden, in 1627, but still the four Epistles were wanting, and those Mr. Pocock undertook, being desirous that the whole New Testament might at length be published in that language, which was the vulgar tongue of our Saviour nimself and his apostles. A very fair manuscript for this purpose he had met with in the Bodleian Library, containing those Epistles, together with some other parts of the New Testament. Out of this manuscript, following the example of De Dieu, he transcribed those epistles in the Syriac character: the same he likewise set down in Hebrew letters, adding the points, not according to the ordinary, but the Syriac rules, as they had been delivered by those learned Maronites, Amira and Sionita. He also made a new translation of these epistles out of Syriac into Latin, comparing it with that of Etzelius, and shewing on various occasions the reason of his dissent from him. He also added the original Greek, concluding the whole with a number of learned and useful notes. When finished, although with the utmost care and exactness, yet so great was his modesty and distrust of himself, that he could not be persuaded to think it fit for publication, till after it had lain by him about a year, when he was induced to consent to its publication by Gerard John Vossius, who was then at Oxford, and to whom it had been shown by Rouse, the public librarian, as the production of a young man scarcely twenty-four years old. Vossius not only persuaded him to allow it to be printed, but promised to take it with him to Leyden for that purpose. It was accordingly published there in 1630, 4to, after some few corrections and alterations in the Latin version, in which Mr. Pocock readily acquiesced, from the pen of Lewis de Dieu, to whom Vossius committed the care of the work.

Hebraicae,” 1716, 8vo. 4. “A Letter in Syriac of the bishop Mar Thomas, written from, Malabar to the patriarch of Antioch, and a Latin version by himself,” 1714, 4to. 5. “Sermo

, a learned German, was born at Nuys, in the electorate of Cologne, 1646; his father was a major in the army of the landgrave of Hesse Cassel. He was educated for the church at Dxiisbourg; and, having rnacle the Oriental tongues his particular study, became professor of them in that university in 1677. In 1679 he removed to Leyden, to fill the same post for a larger stipend.; aud there continued till 1729, when, he died of an apoplexy. He published some useful books in the Oriental way as, 1. “Opus Aramseum, complectens Grammaticam Chaldaicam & Syriacam,” 1686, 8vo. 2. “Nq-, vuin Testamenturn Syriacum, cum versione Latina,” 1708,' 4to. The Latin version is that of Tii./melHus retouched. Leusdeu laboured jointly with hini in this work till death, which happened when they were got to Luke xv. 20 and, Scbaaf wrote the remainder by himself. At the end of it is subjoined, “Lexicon Syriacum Concordantiale.” 3. “Epitome Grammaticae Hebraicae,1716, 8vo. 4. “A Letter in Syriac of the bishop Mar Thomas, written from, Malabar to the patriarch of Antioch, and a Latin version by himself,1714, 4to. 5. “Sermo Academicus de Linguarum Orientalium scientia,” an Inauguration-Speech, In 1711 he drew up, at the request of the curators of the academy at Leyden, a catalogue of all the Hebrew, Chaldee, Syriac, and Samaritan books and manuscripts in the li^ brary there; which was joined to the catalogue of that library t published in 1714.