Concerning His Journey to Rome, and the Jewish Sects.14 Also in Eusebius, Hist. Eccl., iv. 22.

And the church of the Corinthians continued in the orthodox faith15 ᾽Εν τῷ ὀρθῷ λόγῳ. up to the time when Primus was bishop in Corinth. I had some intercourse with these brethren on my voyage to Rome, when I spent several days with the Corinthians, during which we were mutually refreshed by the orthodox faith.

On my arrival at Rome, I drew up a list of the succession of bishops down to Anicetus, whose deacon was Eleutherus. To Anicetus succeeded Soter, and after him came Eleutherus. But in the case of every succession,16 [Elucidation, p. 785.] and in every city, the state of affairs is in accordance with the teaching of the Law and of the Prophets and of the Lord.…

And after James the Just had suffered martyrdom, as had the Lord also and on the same account, again Symeon the son of Clopas, descended from the Lord’s uncle, is made bishop, his election being promoted by all as being a kinsman of the Lord.

Therefore was the Church called a virgin, for she was not as yet corrupted by worthless teaching.17 ᾽Ακοαῖς ματαίαις. Thebulis it was who, displeased because he was not made bishop, first began to corrupt her by stealth. He too was connected with the seven sects which existed among the people, like Simon, from whom come the Simoniani; and Cleobius, from whom come the Cleobiani; and Doritheus, from whom come the Dorithiani; and Gorthæus, from whom come the Gortheani; Masbothæus, from whom come the Masbothæi. From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles—men who have split up the one Church into parts18 ᾽Εμέρισαν τὴν ενωσιν τῆς ἐκκλησίας. [Acts xx. 29–31.] through their corrupting doctrines, uttered in disparagement of God and of His Christ.…

There were, moreover, various opinions in the matter of circumcision among the children of Israel, held by those who were opposed to the tribe of Judah and to Christ: such as the Essenes, the Galileans, the Hemerobaptists, the Masbothæi, the Samaritans, the Sadducees, the Pharisees.